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ΝῊ ΝΥ ΓΔ} 


AND OF THE DIVINITY 
OF THE HOLY SPIRIT (HOLY GHOST) 


OX ROR) 


BDWARD BURTON. REV 


TESTIMONIES 


OF THE 


ANTE-NICENE FATHERS 


TO THE DOCTRINE OF 


THE TRINITY 


AND OF THE 


DIVINITY OF THE HOLY GHOST. 


BY 


THE REV. EDWARD BURTON, D.D. 


REGIUS PROFESSOR OF DIVINITY AND CANON OF CHRIST CHURCH: 


OXFORD, 
AT THE UNIVERSITY PRESS. 


MDCCCXXXI. 


INTRODUCTION. 


It is unnecessary to state, that the present work 
is intimately connected with one which has been 
already published, entitled, Testimontes of the Ante- 
Nicene Fathers to the Divinity of Christ. The 
two works might not improperly have been incor- 
porated, and the whole would have formed a body 
of Ante-Nicene testimony to the doctrine of the 
Trinity. I preferred however making a distinct 
collection of all the passages, which assert a belief 
in Christ’s divinity: and I had intended to follow 
this up by a similar collection of quotations con- 
cerning the divinity of the Holy Ghost. It is known 
to the readers of ecclesiastical history, that there 
was no specific controversy concerning the third 
person of the Trinity till the fourth century. It 
might not be incorrect to say, that till then the 
divinity of the third person was never doubted or 
denied: but however this may be, the absence of 
controversy might prepare us for few passages, 
which bear directly upon this subject; and I have 
therefore thought it better to bring together in the 
present work all the testimonies which remain, whe- 
ther they relate to the doctrine of the Trinity, or 
the divinity of the Holy Ghost. 
aQ 


iv INTRODUCTION. 


The doctrine of the Trinity is in fact established 
by any passages, which prove the divinity of the 
second and third persons: and by the doctrine of 
the Trinity, I mean the doctrine of there being 
three distinct persons, each of whom is God, but all 
of whom, when considered as to their substance or 
essence, are only one God. I am not now explaining 
the nature of this mystery, but merely stating what 
is meant by the doctrine of the Trinity, as it has 
been held by the catholic church from the earliest 
ages to the present; and I repeat, that this doctrine 
is established by any passages, which prove the di- 
vinity of the Son and the Holy Ghost. 

If this position be denied, we have no alternative 
between adopting the Arian or Sabellian hypothesis, 
or acknowledging a plurality of Gods. The Arians 
professed to believe, that Jesus Christ is God: they 
even called him very God of very God; but then 
they used the term God in a different sense, when 
applied to the Son, from what it bears, when ap- 
plied to the Father. They believed that there was 
a time, when the Son did not exist: they believed 
him to have been created by the Father: and by 
this twofold meaning of:the term God, they avoided 
the charge of holding a plurality of Gods, while they 
also differed totally from the orthodox faith. The 
Arians however can hardly be rescued with truth 
from acknowledging more Gods than one. They 
did not acknowledge two Gods in the same sense of 
the expression; but there were two Beings of a 


INTRODUCTION. ν 


different nature, to whom they applied the same 
term God: and if they are to be acquitted of the 
charge of polytheism, the same indulgence may be 
extended to the heathen, who believed Jupiter to 
be God in a different sense from their deified he- 
roes. 

The Arian creed, if considered in all its bearings 
and deductions, will perhaps appear much less ra- 
tional and philosophical, than has been sometimes 
asserted. It has been described as a simpler and 
less mystical hypothesis, than that of the Trinita- 
rians: and yet it requires us to apply the same 
term God to two Beings, who differ as widely from 
each other, as the Creator and his creature. It re- 
quires us to speak of Christ, as the begotten Son of 
God, though he only differs from all other creatures 
by having preceded them in the order of time. It 
requires us to believe of this created Being, that he 
was himself employed in creating the world; and 
to invest him with every attribute of Deity, except 
that of having existed from all eternity. If we con- 
trast these notions with the creed of the Trinita- 
rians, they will be found to present still greater 
difficulties to our faculties of comprehension : but 
the Arian hypothesis, whatever may be decided con- 
cerning it, confirms very strongly the fact, which I 
am endeavouring to establish, that the notion of 
Christ being a mere man was not held in early 
times. If the Fathers were unanimous in speaking 
of him as God, they could not have believed him to 

a3 


vi INTRODUCTION. 


be a mere man in the sense of the modern Unita- 
rians. 

It will be conceded, that they did not mean to 
speak as polytheists: and many passages were ad- 
duced in my former work, as well as in the present, 
which are sufficient to shew that they were not 
Arians. They expressly denied, that there was a 
time, when the Son did not exist; and they as ex- 
pressly asserted him to be of one substance with the 
Father. These were the two tests, which were al- 
ways applied to persons suspected of Arianism; and 
if they are applied to the writings of the Ante- 
Nicene Fathers, they will be found to remove them 
altogether from the suspicion of Arianism. 

There are also many other expressions in their 
writings, (beside those which assert the eternity 

and consubstantiality of the Son,) by which. we 
Ἢ might argue that they could not have agreed with 
the sentiments of Arius. Such are all those pas- 
sages, in which they speak of the Son being in the 
Father, and the Father in the Son; of the Son 
being one with the Father; and of Christ being the 
begotten Son of God. These expressions are of 
frequent occurrence in Ante-Nicene writings, and 
many instances may be found in this and my former. 
work. Any one of them, as I conceive, is sufficient 
to prove, by legitimate and necessary inference, the 
doctrine of the Trinity. We will take the assertion 
of Christ being the begotten Son of God. The 
words begotten Son are either to be interpreted 


INTRODUCTION. vit 


literally or figuratively. If they are taken figura- 
tively, they may merely mean, that Christ was be- 
loved by God; that he was God’s minister or mes- 
senger, like any other of the prophets, but that he 
‘received preeminent tokens of love and affection 
from God*. It is in a sense somewhat similar to 
this, and evidently in a figurative sense, that all 
Christians are called sons of God, and even said fo 
be begotten by God. But if Christ is the Son of 
God merely in this figurative sense, as being an 
adopted Son, the epithet of only begotten could not 
apply to him: for upon this hypothesis all Chris- 
tians are equally begotten sons of God; and there- 
fore the term μονογενὴς, only begotten, must lead us 
to infer, that Christ is the Son of God in a different 
sense from those, who are called sons by adoption. 
Christians are made sons by adoption; Christ is the 
only Son, who is begotten by God. 


4 The word μονογενὴς, only be- 
gotten, is applied to Christ five 
times by St. John: (John i. 14, 
18; iii. 16, 18; 1 John iv. 9.) 
and in each case the Unitarian 
translators have rendered it 
only son. Mr. Lindsey ob- 
serves, that ‘‘only begotten is 
“* most gross and improper lan- 
** guage to be used in English, 
“especially with respect to 
* Deity :” (List of Wrong 
Translations, p. 46.) to which 
it is obvious to reply, that the 
grossness or impropriety of the 
expression is not the question : 


St. John was as good a judge 
of this as Mr. Lindsey; and if 
only begotten is improper in 
English, μονογενὴς is equally im- 
proper in Greek; for μονογενὴς 
can have no other meaning 
than only begotten; and if we 
translate it only, we must still 
mean only begotten. The use 
of the term in Luke vii. 12, 
ix. 38. leaves no room for 
doubt: and when it is applied 
to Isaac, (Heb. xi. 17.) it evi- 
dently means, that Isaac was 
the only son of Abraham, be- 
gotten of Sarah. 


a4 


vill INTRODUCTION. 


This distinction between begotten and adopted 
sons seems clearly marked in the Epistle to the He- 
brews, where Moses is said to-have been faithful as 
a servant, but Christ as a Son. (iii. 5,6.) There 
are also passages in the New Testament, where the 
argument is wholly illogical and inconsecutive, if 
we do not understand Christ to be the begotten Son 
of God, according to the analogy of human fathers 
and human sons. Thus in the parable of the house- 
holder and his vineyard, (Matt. xxi. 33—39,) the 
words, they will reverence my son, and this is the 
heir, require us to make a marked difference be- 
tween the son, i. e. Jesus Christ, and the servants, 
i.e. all other prophets and teachers. The son in 
the parable is literally a begotten son, and the appli- 
cation of the parable requires us to believe the same 
of Jesus Christ. So also when St. Paul says, He 
that spared not his own Son, but delivered him up — 
Sor us all, how shall he not with him also freely 
give us all things? (Rom. viii. 32.) the inference is 
not true, that God will certainly give us all things, 
if we understand by his own Son a mere human 
prophet or teacher, whom God sent into the world, 
and permitted to be put to death. Though it was 
an act of mercy on the part of God to send such a 
teacher, and we might perhaps infer from one such 
act of mercy, that others might be expected, yet we 
should not be justified in arguing, that God would 
therefore freely give us all things. The argument 
would then be a minort ad majus, and would not 


INTRODUCTION. ix 


be consecutive. But if God literally spared not his 
begotten Son, but delivered him up for us all, we 
may then argue a majors ad minus, that God will 
freely give us all things>; for there is nothing, 
which can be so dear to God as his own begotten 
Son. 

Having thus attempted to shew from the plain 
- words of scripture, that Christ is literally the be- 
gotten Son of God, I shall not proceed to consider 
the mode of the divine generation, but merely to 
remark, that human language must be interpreted 
according to the analogy of human ideas. We know 
what is the relation of father and son, when we are 
speaking of men; and the scripture tells us to apply 
the same analogy to the relation which subsists be- 
tween God and Jesus Christ. But since our ideas 
do not allow us to conceive of a son, that he is of a 
different nature from his father, we are compelled 
to form the same conception of God and his Son: 
both of them must be of the same nature; and since 
the Father is God, the Son, who is begotten by him, 
must be likewise God. 

I was led into these remarks by considering the 


» 1 follow our version, which 
translates τὰ πάντα ἡμῖν χαρί- 
σεται, he will freely give us all 
things: but the words may 
perhaps mean, he will freely 
forgive us every thing. Χαρί- 
ζεσθαι has this sense in Eph. 
iv. 32. Col. ii. 133 iti, 135; and 
it is perfectly just to argue, 


that God will forgive us all our 
sins, if it was his own Son who 
made atonement for them ; but 
the expectation would not be 
well grounded, if God merely 
sent a human teacher ἰδ in- 
struct us in our duty, and to 
prove his sincerity by his 
death. 


x INTRODUCTION. 


expressions in the writings of the Fathers, which 
speak of Christ as the begotten Son of God. The 
modern Unitarians interpret these expressions figu- 
ratively, and so did the Arians in the fourth cen- 
tury; but both of them came to very different con- 
clusions. The Arians believed Christ to be a cre- 
ated God: the Unitarians believe him to be a mere 
human being; and these opposite conclusions per- 
haps furnish a strong reason against having re- 
course to figurative interpretations. The orthodox 
party, or the Athanasians, as they have been termed 
in contempt, did not seek to be wise above what is 
written, but interpreted the words of Scripture lite- 
rally: they believed that Christ is really the begot- 
ten Son of God: and this belief, as I have already 
observed, requires us to acknowledge the Son to be 
of the same nature with his Father, and therefore 
to be verily and truly God. 

We are brought to the same conclusion by con- 
sidering those expressions, which speak of the Son 
being in the Father, and the Father in the Son. It 
is true, that we read in the New Testament of God 
and His Son dwelling in all believers; and all Chris- 
tians are said to be one with the Father and the 
Son: hence it has been contended that Christ is one 
with the Father in the same sense that all Chris- 
tians may be said to be one with God. The reader 

“will judge from the following quotations, whether 
this was the sense in which the Ante-Nicene writers 
spoke of the unity of the Father and the Son. I 


INTRODUCTION. xi 


would refer particularly to N°. 1, 11, 12, 18, 25, 45, 
50, 51, 57, 68, 64, 70, in all of which places we 
find assertions of this mysterious union: and if it 
should be decided, that the Fathers would not have 
spoken of God being thus united with any created 
being, we are again brought to the conclusion, that 
the Son is God, of the same nature with the Father. 

I have said above, that if we do not admit the 
doctrine of a Trinity in Unity, we must suppose the 
Fathers, when they spoke of the Son and the Holy 
Ghost as God, to have adopted either the Arian or 
Sabellian hypothesis. I have given reasons for con- 
cluding that the Fathers were not Arians: and 
though their expressions concerning the Son being 
in the Father, and the Father in the Son, have been 
explained in the Sabellian sense, such an explana- 
tion can only be given by persons, who have not 
studied the Fathers. The Sabellian hypothesis re- 
moves some of the difficulties in the doctrine of the 
Trinity, but it does not remove the whole of them, 
and it creates new difficulties of its own. It saves 
us from enquiring into the mode of the divine 
generation, and simplifies the notion of the unity of 
God: but it fails to explain, why the Apostles con- 
stantly used such figurative language; and why 
God is spoken of as being Son to Himself. It as- 
signs no reason, why God should be called the Son, 
when viewed as the Redeemer of mankind; and the 
notion of the Son interceding with the Father, of 
his having made satisfaction to his Father, and of 


xii INTRODUCTION. 


his being a mediator between God and man, must 
lead us to the notion of two Beings, who in some 
way or other have distinct individuality. That Sa- 
bellianism, when it appeared in the third century, 
was looked upon as a heresy, is not a matter of 
speculation, but of history. It was the creed of a 
party, which was not inconsiderable in numbers, 
but it was not the creed of the church. The senti- 
ments of Tertullian, Novatian, Origen, and Diony- 
sius, would alone be sufficient to prove this point. 
They refute the Sabellian hypothesis, not merely 
by inference or incidentally, but in writings ex- 
pressly directed against the defenders of it: and the 
Index to this and my former work will furnish 
many passages, which prove that the Fathers were 
not Sabellians. 

We are again therefore brought to the same con- 
clusion, that if the Fathers spoke of the Son and the 
Holy Ghost as God, and if they did not use the 
term God in the Arian or Sabellian sense, they 
must have used it in the sense which it bore at the 
time of the council of Nice. That the Fathers were 
not Socinians or Unitarians, is, I conceive, capable 
of demonstration to every reasonable and unpreju- 
diced mind. I have always admitted, and am still 
ready to admit, that the testimony of the Fathers is 
not infallible. They were liable to error like our- 
selves, and in some points they erred exceedingly. 
But let those persons, who reject the doctrine of the 
Trinity, declare plainly and openly what are their 


INTRODUCTION. xiii 


sentiments upon this point. Let them not appeal 
to the Fathers, as agreeing with themselves, and 
then, when they are driven from this ground, at- 
tempt to depreciate the Fathers as unworthy of the 
appeal. The first question for enquiry is whether 
the writers of the first three centuries were unani- 
mous; whether one uniform system of belief ‘con- 
cerning the Son and the Holy Ghost can be extracted 
from their writings, or whether they opposed and 
contradicted each other. Even if we should adopt 
the latter conclusion, it would by no means follow, 
that they held the Socinian or Unitarian notions. 
Pains have been taken to rescue some of them from 
an inclination to Arianism; and the present work 
may shew whether the attempt has not been suc- 
cessful; but there is not even a shadow of proof, 
that any one of these writers approached to the So- 
cinian or Unitarian tenets. It will however be seen, 
that the Fathers of the first three centuries were per- 
fectly unanimous. There are no signs of doubt or 
dissension in any of their writings. Some of them 
were engaged in controversy, while others merely 
illustrated scripture, or applied themselves to prac- 
tical theology. In all of them we find the same 
uniform mode of expression concerning the Son and 
the Holy Ghost. The testimony is collected with 
equal plainness from the casual and incidental re- 
mark, as from the laboured conclusion of the apolo- 
gist and the polemic. 

The next question is respecting the doctrine, 


xiv INTRODUCTION. 


which was thus unanimously maintained. Upon 
this subject it does not become me prematurely to 
decide. The reader will draw his own inference, 
when he has read the testimonies, which are col- 
lected from the writers themselves: but if he should 
perceive in them an uniform and unvarying agree- 
ment with the doctrines which are now held in the — 
catholic church concerning the Trinity, I must re- 
peat the observation, which was made in my former 
work, that the belief of those Christians, who lived 
in the earliest times, was most likely to be genuine 
and apostolical. I have not seen any reason to alter 
or abandon this opinion. It is one which seems to 
be founded upon the most rational and natural prin- 
ciples: and until some argument is advanced, which 
will account for all these primitive Christians being 
in error, we may be content to believe them to have 
been right: and when we also find them agreeing 
perfectly with ourselves, we are perhaps not reason- 
ing unphilosophically or presumptuously, if we see 
in the unanimous testimony of these writers a pow- 
erful and convincing support to the opinions, which 
we ourselves maintain. Whatever may be thought 
of the execution of the present work, the intention 
at least was honest: and that man has read the Fa- 
thers with very different feelings from myself, who 
does not thank God for having preserved to these 
latter days the light of purer times. 

In my former work I mentioned the names of 
other writers, who had partly traversed the same 


INTRODUCTION. xv 


field: and I said that the treatise most nearly re- 
sembling my own in its design was that written by 
Burgh, entitled, 45 Enquiry into the Belief of the 
Christians of the first three Centuries respecting the 
one Godhead of the Father, Son, and Holy Ghost. 
I had not then read much of the controversy, out 
of which this work of Burgh arose: and I may 
state that the first publication was The Apology of 
Theophilus Lindsey, M.A. on resigning the Vicar- 
age of Catterick, Yorkshire. London, 1774. Mr. 
Lindsey resigned his preferment upon the adoption 
of Unitarian tenets: and his Apology called forth 
A Scriptural Confutation of the Arguments against 
the Godhead of the Father, Son, and Holy Ghost. 
By a Layman. London, 1774. This Layman was 
Mr. Burgh: and there appeared at the same time 
A Vindication of the Doctrine and Liturgy of the 
Church of England, occasioned by the Apology of 
Theophilus Lindsey, M.A. By George Bingham, 
B.D. Oxford, 1774. This was followed by 4 Ven- 
dication of the Worship of the Son and the Holy 
Ghost against the exceptions of Mr. Theophilus 
Lindsey from Scripture and Antiquity. By Thomas 
Randolph, D.D. President of C.C.C. and Lady 
Margaret’s Professor of Divinity. Oxford, 1775. 
About the same time appeared Remarks on a late 
Publication, entitled “ A Scriptural Confutation, 
&e.” London, 1775: and soon after Mr. Lindsey 
published 4 Sequel to the Apology on resigning 
the Vicarage of Catterick, Yorkshire. London, 1776. 


xvi INTRODUCTION. 


Dr. Randolph then replied in 4 Letter to the Re- 
marker on the Layman’s Scriptural Confutation, 
wherein the Divinity of the Son of God is farther 
eindicated against the Remarker’s Exceptions: to 
which is added an Appendix, taking some notice of 
Mr. Lindseys Sequel. Oxford, 1777. Last of all, 
Mr. Burgh published the work which I have already 
mentioned, An Inquiry into the Belief of the Chris- 
tians of the first three Centuries, respecting the one 
Godhead of the Father, Son, and Holy Ghost. 
York, 1778. There were other works connected 
with this controversy ; and in those which I have 
mentioned, the reader will find copious references 
to the writings of the Ante-Nicene Fathers. 

I have also met with another work, which was 
before unknown to me, entitled ὙΠΟΤΥΎΠΩΣΙΣ, 
sive Catholice circa S. S. Trinitatem fidet deli- 
neatio, ex scriptis Patrum Ante-Nicenorum de- 
sumpta.Londini,1677. The author was Dr. Samuel 
Gardiner ; and the design, as may be seen from the 
title, was very similar to that of the present work. 
Ι am not aware, that any important passage, which 
is adduced by Dr. Gardiner, has been omitted by 
myself: but his work, which is written in Latin, is 
so deficient in arrangement, and so little is added 
to connect or illustrate the quotations, that the ob- 
security, into which it has fallen, is by no means 
surprising. 

There is another work with the following title, 
which I have not yet seen: ‘Testimonies from the 


INTRODUCTION. Xvil 
Writers of the first four Centuries to the Divinity of 
Christ: by Knowles. London, 1789: and since the 
publication of my former work there has appeared 
Fides Nicena de Filo Dei, sanctorum Patrum 
atque Doctorum, qui tribus primis seculis floru- 
erunt, traditione confirmata. H.G.Vogelsang. Colo- 
niz, 1829. It is a very short work, and does not 


give many original passages. 


LIST OF EDITIONS 


REFERRED TO IN THIS WORK. 


nce 
A.D. 

Ignatius 107.| ¢ Patres Apostdlici Cotelerii. Amate- } Ρ.Ὶ 
Polycarpus 108. {" ledami. 2 vol. fol. 1724. . 
Justin Martyr § | 150. ἢ p. 1s. 
Athenagoras 190. ΠΡῸΣ cna p. 28. 
Theophilus 180. ᾿ p. 33. 

ἷ Editio Benedictina. Massuet. Paris. τὸ 
Treneus 185. fol. 1710. } Pp. 47. 
Clemens Alex. [194.] Potter. Oxonii. fol. 1715. P- 84. 
Tertullianus 200.| Priorii. Paris. fol. 1675. 60. 


p- 
Hippolytus 220,| Fabricii. Hamb. 2 vol. fol. 1716, 18. | p. 8%. 


᾿ Ed. Benedict. Delarue. 4 vol. fol. τς 
Onigenes 240. { Paris. 1733-59. .} Ρ. 87. 
Cyprianus a50.| Ed. Benedict. fol. Paris. 1726. p- to7. 
Novatianus, 257.| Ad finem operum Tertull. p- 116. 
Dionysius Alex. | 260. Ngee de Magistris. fol. Bem} p. £23: 


Dionysius Rom.| 260.| { Apa Athan ee par 


Concil. Antioch. | 269.| Apud Routh. Rel. Sacr. IL. p. 463. | p. 132: 
Theognostus. | 283.] Apud Athanas. L c. Ρ. 144: 


TESTIMONIES 


OF THE 


ANTE-NICENE FATHERS 


TO 
THE DOCTRINE OF THE TRINITY 
AND OF THE 
DIVINITY OF THE HOLY GHOST. 
------. ὦ... 


Ienativus, A. Ὁ. 107. 

Ignatii Epist. ad Magnesianos, ἢ. Ἴ. p. 19. 
THE first passage, which I shall quote, is from 
Ignatius, who exhorts the Magnesians to unity, by 
saying, “ As the Lord did nothing, either by him- 
“self or his apostles, without the Father, being 
“ united with him; so do you also do nothing with- 
“ out the bishop and elders*.” ἩἩνωμένος is a strong 
expression, as denoting the unity of the Father and 
the Son; and would hardly, as I conceive, have 
been applied to any union, which might be said 
to have existed between God and Moses, or any 
other prophet. It may be said, perhaps, that Igna- 
tius only intended an unity of purpose or action ; 
and that he shews this by proceeding to speak of 
the unity between the different members of the 
church. If this be so, the testimony is not strong 


. Ὥσπερ οὖν ὁ Κύριος ἄνευ τοῦ στόλων, οὕτως μηδὲ ὑμεῖς ἄνευ τοῦ 
Πατρὸς οὐδὲν ἐποίησε, ἡνωμένος ὧν, ἐπισκόπου καὶ τῶν πρεσβυτέρων μὴ: 
οὔτε 30 αὐτοῦ, οὔτε διὰ τῶν ἀπο- δὲν πράσσετε. 
>? B 


9 IGNATIUS, A. Ὁ. 107. 


in favour of the doctrine of the Trinity: but the 
concluding words of the same chapter are very re- 
markable, and it is difficult in a translation to ex- 
press the intimate union and mutual indwelling, 
which Ignatius seems to have intended: “ All of 
‘you therefore come together to one temple of God, 
“(0 one altar, to one Jesus Christ, who proceeded 
“from one Father, and in that one exists and is 
“contained>.” The last words, εἰς ἕνα ὄντα καὶ χωρή- 
σαντα, May remind us of many expressions of the 
later fathers, and of the doctrine which spoke of the 
περιχώρησις or circuminsessio of the Father and Son, 
and which bishop Bull explains by “unio rerum 
“ sese invicem usquequaque immeantium’.” I shall 
have occasion to speak of this doctrine more at 
length hereafter; and at present I shall only com- 
pare the passage in Ignatius with the following 
words of Dionysius of Rome, who wrote in the 
third century: “The divine Word must be united 
“with the God of the universe; and the Holy 
‘‘ Ghost must reciprocally pass into and dwell in 
“ God.” The expressions ἡνωμένος, εἰς ἕνα ὄντα, and 
χωρήσαντα, of Ignatius, agree with ὑνῶσθα, and ἐμφι- 
λοχωρεῖν Of Dionysius ; and there can be no doubt, 
that the latter writer used them in tlie sense of a 
modern Trinitarian, as may be seen in N°. us 
ἯΙ the whole passage is quoted. _ 
2. Ignatii Epist. ad Smyrnaos, §. 8. Ὁ. 35. 

We find a similar expression as to the unity of 

the Father and the Son in the following passage : 


Ὁ Πάντες οὖν ὡς εἷς ἕνα ναὸν συν- ἕνα ὄντα καὶ χωρήδαντα. 
τρέχετε Θεοῦ, ὡς ἐπὶ ἐν θυσιαστή- © Def. Rie Nic. IV. 4. 14. 
per, ὡς ext ἕνα Ἰησοῦν Χριστὸν τὸ 866 the Index to Bull’s Works, 
ἀφ' ἑνὸς Πατρὸς προελθόντα, καὶ εἰς ν. περιχῴρησις. 


IGNATIUS, A. D. 107. 3 


“ After his resurrection he ate and drank with them, 
“85. a person having a body, although he was spi- 
“ ritually united to (or one with) the Father 4.” 
These words prove the two natures of Christ, the 
divine and the human, if they do not also prove the 
hypostatical union of the Father and the Son. 

Such were the expressions used by Ignatius, who 
had conversed with the apostles, and wrote at the 
beginning of the second century. We may suppose 
also, that there was some traditionary notion of his 
having held the doctrine of the Trinity, from the 
following passage in Socrates the ecclesiastical his- 
torian, who tells us, “that the custom of singing 
“ anthems (τοὺς ἀντιφώνους ὕμνον!) in the church be- 
“ gan in this way. Ignatius, the third bishop of 
“ Antioch after the apostle Peter, who had also 
* lived with the apostles themselves, saw a vision 
“of angels, who answered each other in singing 
* hymns to the holy Trinity*, and he caused the 
“church of Antioch to preserve by tradition the 
“ method which he had observed in this vision: 
“from whence also the tradition has spread among 
‘ all churches.” Socrates wrote in the fifth century, 
and is the earliest writer, who has noticed this anec- 
dote in the life of Ignatius. It may perhaps be re- 
jected, as not worthy of credit: but it must at least 
be supposed, that a tradition of this kind was pre- 
served at Antioch: and the persons, who first in- 
vented the story, could not have seen any thing in 
the writings of Ignatius, which made it improbable. 


ἃ Μετὰ δὲ τὴν ἀνάστασιν συν- © 'Ὀκτασίαν εἶδεν ἀγγέλων, διὰ 
ἐφωγεν αὐτοῖς καὶ συνέκιεν ὡς σαρ- τῶν ἀντιφώνων ὕμνων τὴν ἁγίαν Τρι- 
κικὸς, καίπερ «νευματικῶς ἑνωμένος dda ὑμνούντων. Hist. Eccl. VI. 
τῷ κατρί. 8. 


Β 9 


4 PGLYCARPUS, A.D. 108. 


It should be added however, in fairness, that the 
passage does not necessarily mean, that Ignatius re- 
ceived the doctrine of the Trinity from angels, but 
that he heard angels singing hymns to the Father, 
Son, and Holy Ghost, the three persons who were 
described, in the time of Socrates, by the name of 
the Trinity. The value of this testimony must de- 
pend upon the antiquity of the tradition; and that 
cannot now be ascertained. 


Potycarpus, A. Ὁ. 108. 

In my Testimonies of the Ante-Nicene Fathers 
to the Divinity of Christ, I did not give any parti- 
cular account of Polycarp, because no passage was 
alleged from his writings, though his name was in- 
cidentally mentioned in that work, and some facts 
were alluded to in connexion with his history. The 
most valuable information concerning him is that 
furnished by Irenzus, who tells us that he had seen 
him, and adds, “ He had not only been instructed 
“by the apostles, and had lived with many who 
“had seen Christ, but had been appointed to the 
“ bishopric of Smyrna by the apostles‘.” Polycarp 
was a very old man, when Irenzeus saw him; and 
the expression used by himself, of “having served 
“ Christ eighty-six yearss,” is generally taken to 
mean, that then, at the time of his death, he was 
eighty-six years old. The time of his death has 
- been fixed at different periods. Eusebius placed it 
in 167: and the latest date assigned to it is in 175: 
but Pearson has advanced some strong arguments 
for supposing it to have happened in 147%. Ac- 


oe 3» 4. p. 176. & Eus. Hist. Eccl. [V. 15. p. i 
Op. Posthum. Chronol. Diss. II. c. 14, δια. 


POLYCARPUS, A. D. 108. 5 


cording to this notion he was born about the year 
61, or five or six years before the death of St. Peter 
and St. Paul: and since there is reason to believe, 
that most of the apostles died soon after that period, 
we are probably to restrict the expression of Irenzus 
to Polycarp having lived with St. John, and having 
been appointed by that apostle to the bishopric of 
Smyrna. If these words of Irenzeus are in any 
sense to be taken literally, Polycarp must have been 
bishop of Smyrna before the death of St. John, who 
was the last surviving apostle: and if St. John wrote 
his Apocalypse but a short time before his death, 
we can hardly avoid concluding, that the angel of 
the church tn Smyrna, addressed in ii. 8, was Po- 
lycarp; and such was the opinion of Usher and 
several learned men. Irenzus speaks of Polycarp 
having gone to Rome, when Anicetus was bishop of 
that see: and Eusebius supplies the additional fact, 
that he went thither on account of the dispute be- 
tween the eastern and western churches concerning 
the time of celebrating Easteri. Pearson and Dod- 
well suppose Anicetus to have held the see from 
142 to 161; which will enable us nearly to fix the 
date of Polycarp’s arrival in Rome, if we also adopt 
the notion of Pearson, that he suffered martyrdom 
in 147. The two bishops could not come to any 
agreement, since both of them urged ancient, if not 
apostolical authority for the customs of their respec- 
tive churches. It is pleasing however to read, that 
the conference was carried on amicably ; and writers 
of the church of Rome have been perplexed to find it 
said, that when the two bishops were in the church 
together, Anicetus allowed Polycarp, as a mark of 
i Hist. Eccl. IV. 14. p. 160. V. 24. p. 249. 
Β 8 


6 POLYCARPUS, A.D. 108. 


honour, to consecrate the eucharist. Polycarp is 
stated, during this visit to Rome, to have brought 
back to the church many heretics, who had embraced 
the tenets of Valentinus and Marcion: and Irenzeus 
informs us, that meeting one day with Marcion him- 
self, who said to him, “Do you recognise me?” he 
replied, “1 recognise the firstborn of Satan.” 

The martyrdom of Polycarp took place in the 
amphitheatre of Smyrna, in the presence of the pro- 
consul: and a most interesting account of it was 
written by the Christians in that city, and sent to 
the other churches. Eusebius has preserved part of 
this letter in his Ecclesiastical History, (IV. 15,) 
and the whole of it was published by archbishop 
Usher in 1647. We have the authority of Irenzeus 
for the fact of Polycarp having written many epi- 
stles: but only one genuine work of this kind has 
come down to us, which was addressed to the Chris- 
tians at Philippi. It was published for the first 
time in Latin by J. Faber Stapulensis in 1498, and 
in Greek by Peter Halloix in the first volume of his 
Lives of Oriental Writers, p. 525, in 1638. A fuller 
and more perfect copy of it was printed by arch- 
bishop Usher in 1644. 

8. Epistola Ecclesiae Smyrnensis de Martyrio 

Polycarpi. 

The testimony, which I adduce from the words of 
Polycarp, is not taken from his Epistle to the Phi- 
lippians, but from the circular Epistle, which was 
written, as just stated, by the church at Smyrna: 
and I adduce it, as énabling me to say a few words 
concerning the form of the ancient doxologies. 

The holy martyr, when he was fastened to the 
stake, and was about to surrender his soul to the 


POLYCARPUS, A.D. 108. 7 


Master, whom he had faithfully served so many 
years, addressed Him in a solemn and affecting 
prayer, the last words of which were, “For this 
“and for every thing I praise thee, I bless thee, I 
“ glorify thee, together with the eternal and hea- 
“ venly Jesus Christ, thy beloved Son, with whom 
“to thee and the Holy Ghost be glory, both now 
“and for evermore. Amen *.” 

Such are the concluding words of the prayer in 
the edition of archbishop Usher: but Eusebius has 
quoted them differently, “— I glorify thee, through 
“the eternal High Priest Jesus Christ, thy beloved 
“ Son, through whom be glory to thee with him 
“in the Holy Ghost, both now and for evermore. 
« Amen!” The difference between these two forms 
of expression appears considerable, and is connected 
in some measure with the Arian controversy: for it 
is well known, that the Arians, if they would have 
cused the former doxology at all, would have greatly 
preferred the latter: and Usher seems to hint, that 
the genuine words of Polycarp may have been al- 
tered by a favourer of Arianism. The first of the 
two forms unites the Son and the Holy Ghost with 
the Father, and ascribes equal glory to all the three 
persons: the second seems to place the Father above 
the two other persons, and by expressions which 
are not very distinct and intelligible, to glorify the 
Father through the Son and ix the Holy Ghost. It 
was remarked so long ago as by Socrates in the 


Κ Διὰ τοῦτο καὶ περὶ πάντων αἰνῶ 1 Διὰ τοῦ αἰωνίου ἀρχιερέως Ἰησοῦ 
σε, εὐλογῶ σε, δοξάζω σε, σὺν τῷ Χριστοῦ τοῦ ἀγαπητοῦ ow wads 
αἰωνίῳ καὶ ἐπουρανίῳ Ἰησοῦ Χριστῷ, δι οὖ σοι σὺν αὐτῷ ἐν Πνεύματι 
ἀγακητῷ σου παιδὶ, μεθ᾽ οὗ σοι καὶ ‘Aylp δόξα, καὶ νῦν καὶ εἷς τοὺς 
Πνεύματι ᾿Αγίῳ ἡ δόξα, καὶ νῦν καὶ μέλλοντας αἰῶνας. p. 169. 
εἰς τοὺς μέλλωτας αἰῶνας. ᾿Αμήν. 

Β 4 


8 POLYCARPUS, A. D. 108. 


fifth century, that one of the grounds for charging 
Eusebius with Arianism was taken from his using 
the phrase through Christ in his doxologies™: and 
that such was his practice, may be seen in some of 
his works now extant". It is added however by 
Socrates, that the phrase was often used by ortho- 
dox writers: and bishop Bull observes, that the 
words pef ob and δὲ οὗ, with whom and through 
whom, occur in doxologies written before the coun- 
cil of Nice®. “The early orthodox writers,” as bi- 
shop Bull goes on to remark, “while they glorified 
“the Father through the Son, intended to express 
“the subordination of the Son, in his relation of 
“Son, and the preeminence of the Father, in his 
“relation of Father: but by adoring the Son toge- 
“‘ ther with the Father, they intended to express his 
“being of one substance and his existing in the 
‘ same divine essence and nature with the Father.” 
Basil also defends the expression, through the Son, 
in the Holy Ghost, as bearing an orthodox sense?: 
and it may be stated generally, that both forms were 
used indifferently before the council of Nice; but 
the Arians after that time made a distinction, and 
glorified the Father, not fagether with, but through 
the Son. Theodoret informs us, that in the middle 
of the fourth century the clergy and people of An- 
tioch were divided, some using the conjunction and, 
when they glorified the Son, (i. e. saying and to the 


τ Hist. Eccles. II. 21. p. tos. τοῦ ᾿Ιησοῦ Χριστοῦ, καὶ διὰ Πνεύς- 
> See the last words of his ματος τοῦ ᾿Αγίου. Apol. I. 67. 
Panegyrical Oration in Hist. p. 83. Irengus observes, “in 
Eccles. X. 4. p. 480. ‘** Deo ommnipotente per Jesum 
° Def. Fid. Nic. II. 3.6. Jus- ““ Christum offert ecclesia.” IV. 
tin Martyr says, εὐλογοῦμεν τὸν 17, 6. p. 249. 
ποιητὴν τῶν πάντων διὰ τοῦ Ὑἱοῦ αὖ- P De Sp. ϑαποῖο, c. I. in fin. 


POLYCARPUS, A.D. 108. 9 


Son,) and others applying the preposition through 
to the Son, and i to the Holy Ghost’. This was 
the period, when the dispute concerning the form of 
doxology became general: and Philostorgius, the 
Arian historian, is speaking of the same time and 
place, when he says, “that Flavianus was the first 
“ person who used the words, Glory to the Father 
“and to the Son and to the Holy Ghost: for be- 
“ fore his time some had said, Glory to the Father 
“ through the Son in the Holy Ghost, which was 
“ the expression in most general use; and others, 
“ Glory to the Father in the Son and Holy Ghost*.” 
Nicephorus supplies us with still another form, Glory 
to the Father and to the Son in the Holy Ghost*; 
which was probably adopted by those who wished to 
lower the divinity of the third person in the Trinity. 
Philostorgius is undoubtedly wrong, when he says, 
that Flavianus was the inventor of the first of these 
forms, Glory to the Father and to the Son and to 
the Holy Ghost. In the passage, which I shall 
quote at length from Clement of Alexandria, in 
N°. 20, thanks are offered “to the Father and to 
“the Son with the Holy Ghost :” Hippolytus also 
says, after speaking of the Son, “to him be glory 
“and power with the Father and Holy Ghost in 
“ the holy church both now and for ever'.” Diony- 
sius of Alexandria concludes one of his works with 
the following words, “Τὸ God the Father, and to 
“the Son our Lord Jesus Christ, with the Holy 
“‘ Ghost, be glory and power for ever and ever";” 
4 Hist. Eccles. 1. 24. p.106. ὡγίᾳ ἐκκλησίᾳ καὶ viv καὶ ἀεὶ καὶ 
‘OL. 13. p. 495-6. εἷς τοὺς αἰῶνας τῶν αἰώνων. Cont. 
3 Hist. Eccles. IX. 24. p.737. Noétum, δ. ult. p. 20. 
Ὁ Αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα ἃ Τῷ δὲ Θεῷ Πατρὶ, καὶ Υἱῷ τῷ 
Πατρὶ καὶ ᾿Αγίῳ Πνεύματι, ἐν τῇ Κυρίῳ ἡμῶν ᾿Ιησοῦ Χριστῷ, σὺν τῷ 


10 POLYCARPUS, A.D. 108. 


having prefaced this. doxology by saying, “I con- 
“ clude what I have now written to you, in accard- 
“ance with all this, and having received the form 
“and rule from the old persons who have preceded 
“us, and expressing my thankfulness in words 
“which agree with theirs.” But a form of equal 
force, as implying the equality of the three persons, 
had been used much earlier by Polycarp, where the 
phrase pf οὗ, with whom, can only imply, that equal 
or the same glory was to be ascribed to the Son as 
to the Father and the Holy Ghost. Basil, in the 
treatise already quoted*, expressly says, that “the 
* church recognises both forms, and rejects neither 
“ of them, as destructive of the other. The form, 
“ with whom, is proper when we are ascribing glory; 
“the form, through whom, when we are giving 
‘thanks. But it is false, that the phrase, with 
“ whom, is foreign from the practice of persons of 
“ piety; for as many as are led by steadiness of 
“ὁ character to prefer a venerable antiquity to no- 
“ velty, and have preserved the uncorrupted tradi- 
“ tion of the fathers in different countries and cities, 
« make use of this phrase’.” And in another place 
he speaks of the received doxology as one, “ which 
“has come to us from the fathers, which we find 
“ continuing by an undesigned uniformity of custom 
“in those churches which are uncorrupted?.” He 
afterwards speaks more in detail of the early writers, 
who had used the doxology, to the Father and the 
Son, or, to the Father with the Son. He names 
Irenzeus, Clement of Rome, Dionysius of Rome, 


᾿Αγίῳ Πνεύματι, δόξα καὶ κράτος εἰς - κ Cap. 2 
τοὺς αἰῶνας τῶν αἰώνων. Op. p. 100. Υ De Spit, S.c. 7. 
Apud Basil. de Sp. 8. c. 29. * Ibid. ¢. 27. 


POLYCARPUS, A.D. 108. 11 


Dionysius of Alexandria, and Origen. He then 
quotes Africanus, who lived in the third century, as 
saying, “ We give thanks to the Father, who sent 
“our Saviour Jesus Christ, to whom be glory and 
“ majesty. with the Holy Ghost for ever*.” After 
which he observes, “ Whoever is acquainted with 
the hymn of Athenogenes, which he left as a fare- 
“ well-gift to his companions, when he was going | 
“ to be burnt, will know what sentiments were held 
“ by the martyrs concerning the Spirit>.” This 
hymn of Athenogenes is unfortunately lost: but 
Basil speaks of an evening hymn, which was in ge- 
neral use in his own day, (i.e. A. D. 370,) though 
he did not know the author of it: and the people, 
as he says, did not think that they were committing 
an impiety, when they joined in the words, “We 
“ praise the Father, and Son, and holy Spirit of 
“ God¢.” This ancient evening hymn is probably 
extant: at least the Greek church still makes use 
of one, which contains the words quoted above by 
Basil, and which has sometimes been ascribed erro- 
neously to Athenogenes. The hymn, as edited by 
Dr. Routh, is as follows: 

“ O Jesus Christ, the joyous light of the blessed 
“ glory of the immortal Father, who is in heaven, 
“holy and blessed, having come to the setting of 
“ the sun, having seen the evening light, we praise 
“ the Father, Son, and holy Spirit of God. Worthy 


ἃ Εὐχαριστεῦμεν τῷ παρασχομένῳ > Cave places Athenogenes 
τοῖς Blac ἡμῖν Πατρὶ τὸν τῶν ὅλων Α. Ὁ. 196. See Act. Sanct. 
σωτῆρα καὶ ον ἡμῶν Ἰησοῦν Jan. 18, Fabricius, Bibl. Gr. 
Χριστὸν, ᾧ ἢ α καὶ ἢ μεγαλω- vol. V. p. 195. 
σύνη σὺν ᾿Αγίῳ Πνεύματι εἰς τοὺς © Αἰνοῦμεν Πατέρα καὶ τῶν καὶ 
αἰῶνας. See Routh, Rel. Sacr. ἅγιον Πνεῦμα Gad. 
vol. II. p. 194. 


12 POLYCARPUS, A.D. 108. 


“ art thou at all times to be praised by holy voices, 
“ Son of God, who givest life: wherefore the world 
“ glorifieth thee 4.” 

If this is the hymn alluded to by Basil, and which 

was so ancient, that he did not know the author of 
it, there are good grounds for giving it this place 
among the Ante-Nicene testimonies to the doctrine 
of the Trinity. 
’ Basil then proceeds to pass a high eulogium upon 
Gregory, surnamed Thaumaturgus, who was bishop 
of Neocsarea in Cappadocia, and flourished about 
A.D. 254. He does not quote any passage from 
his writings, but appeals to the notoriety of the 
fact, that the form of doxology, which was objected 
to by the heretics, had been constantly used in the 
church, because it was handed down from a man of 
such celebrity as Gregory. He says the same of 
Firmilianus, who was a bishop in the same country 
a few years earlier; and also of Meletius, whose 
name is omitted by Cave, but who is evidently the 
same person mentioned by Athanasius‘, as being 
present at the council of Nice. 

I might perhaps have been excused, if I had 
translated the whole of this passage, which contains 
such an interesting assemblage of Ante-Nicene tes- 


4 is ἱλαρὸν ἁγίας δόξης ἀθανά- 
του Πατρὸς, οὐρανίου, ἁγίου, μάκα- 
ρὸς, Ἰησοῦ Χριστέ ἐλθάντες ἐπὶ τοῦ 
ἡλίον δύσιν, ἰδόντες φῶς ἐσπερινὸν, 
ὑμνοῦμεν Πατέρα καὶ Ὑῶν καὶ ἅγιον 
Πνεῦμα Θεοῦ. “Abies εἶ ἐν πᾶσι 
καιροῖς ὑμνεῖσθα, φωναῖς ὁσίαις, Tl 
Θεοῦ, ζωὴν ὁ διδούς διὸ ὁ κόσμος σε 
δοξάζει. Ἀεὶ. Sacr. vol. IIL. p.298. 
Dr. Routh feels no doubt as to 
the Ante-Nicene antiquity of 
this hymn. It was published 


by Smith in his Miscellanea, 
p- 151; and by Fabricius, Bibl. 
Gr. vol. V. p. 196. 

© Epist. ad Episc. Aigypt. 8. 
p- 278. He is mentioned by 
Eusebius as bishop of a church 
in Pontus: (H. E. VII. ult.) 
and according to Philostorgius, 
he was bishop of Sebastopolis. 
(lib. I. p. 478.) See Valesius 
ad Eus. l. c. ᾿ 


POLYCARPUS, A.D. 108. 18 


timonies: but I am contented with quoting merely 
those parts, which contain actual fragments of the 
writers themselves: and unless we suppose Basil to 
have been the most imprudent as well as the most 
deceitful of men, he would never have made this 
appeal to antiquity, when he was defending himself 
for ascribing the same glory to the Son and the 
Holy Ghost, as to the Father. 

It is true, that Eusebius appears to have found a 
different reading in his copy of Polycarp’s prayer: 
and a critical question like this can never be demon- 
strably settled. It is however worthy of remark, 
that in the letter of the church of Smyrna, alluded 
to above, we find the following expression at the 
close of it: “We wish you health, brethren, while 
“ you walk according to the gospel of Jesus Christ, 
“ with whom be glory to God the Father and the 
“ Holy Ghost*” The words are almost literally 
the same as those used by Polycarp, and in their 
meaning are precisely equivalent: so that if they 
do not lead us to conclude, that Usher’s edition 
gives the true reading, they at least supply us with 
another passage of the same date, in which the Son 
is made a partaker in glory with the Father and 
the Holy Ghost. A similar passage occurs in that 
very ancient and interesting document, the Mar- 
tyrdom of Ignatius, concerning the genuineness of 
which little or no doubt is entertained. It ends 
with these words, “ in Christ Jesus our Lord, 
“through whom and with whom be glory and 


f δι οιορμκὶι ὑμᾶς εὐχόμεθα, ἀδελ- Πνεύματι. This concluding part 
gu, στοιχοῦντας τῷ κατὰ τὸ εὐαγ- of the Epistle, which is not 
γέλιαν λόγῳ "Tyoot Χριστοῦ, μεθ' οὖ quoted by Eusebius, is added 
δίξα τῷ Θεῷ καὶ Πατρὶ καὶ ἁγίῳ by Valesius in his notes, p. 171. 


14 . POLYCARPUS, A.D. 108. 


“power to the Father with the Holy Ghost for 
“vers.” Here we find both the forms, through 
whom and with whom: and so in fact do we read 
in the prayer of Polycarp as given by Eusebius, 
where the words δὲ οὗ σὺν αὐτῷ are equivalent to δὲ 
ob καὶ μεθ᾽ οὗ, and thus even Eusebius makes Poly- 
carp ascribe glory to the Father together with the 
Son. For the preposition with being equivalent to 
the conjunction and in these doxologies, I would 
refer to Basil. 1. c. c. 25. 

The question now remains, whether doxologies 
such as these do not prove, that the doctrine of the 
Trinity was held by those who used them; whether 
such persons did not believe, that the Son and the 
Holy Ghost, who were equal in glory with the Fa- 
ther, were also of the same nature and substance. 
It might seem trifling to enquire, whether created 
beings could ever be put upon an equality in glory 
and power with God: and we may say with Atha- 
nasius, when he is speaking of the form used in 
baptism, “ What communion is there between the 
“ creature and the Creator? why is the thing made 
“numbered with Him who made it>?” or with 
Basil, “ We say that beings of the same dignity are 
“to be coupled together; but where there are de- 
“ grees of inferiority, one must be enumerated after 
“the other.” We may here refer to the Arians 
themselves as allowing, that doxologies, such as that 
used by Polycarp, were not agreeable to their own 


& Ἐν Χριστῷ Ἰησῶ τῷ Κυρίῳ p- 508. 


ἡμῶν, δὲ οὗ καὶ μεθ᾽ of τῷ Marpi ἤ 1 Ἡμεῖς τοῖς μὲν ὁμοτίμοις — 
δίξα καὶ τὸ κράτος σὺν τῷ ἍΝ τὴν συναρίθμησιν πρέπειν" τοῖς 
Πνεύματι, εἰς αἰῶνας. Apud πρὸς τὸ χεῖρον καρηλλωγμένοις ie 


teler. vol. II. p. 162. ὑπαρίϑμησιν. De Sp. San. c. 17. 
» Orat. cont. Arian. 11. 41. ᾿ ὃ i 


JUSTINUS MARTYR. A. Ὁ. 150. 15 


theories concerning the nature of Christ: for why 
then did they prefer the other form, which glorified 
God, not with Christ, but through Christ*? It is 
however demonstrable, that the form with Christ 
was used as early as the second century: and I 
therefore conclude, that the doctrine of the Trinity, 
which considers the three persons in the Godhead 
to be co-equal, was held in the second century by 
Polycarp, who was the immediate disciple of St. 
John! 
JosTinus Martye. A.D. 150. 
4. Justin. Apol. 1. 6. p. 47. 

In the present instance I must depart from my 
usual plan of giving a translation of the passage, 
and adding the original in a note: for the Greek 
words have been cited with such opposite views, 
and translated in so many different ways, that it is 
absolutely necessary to lay them in the first instance 
before the reader. Justin is- answering the charge 
of atheism, which was brought against the Chris- 
tians, and observes, that they were punished for 
not worshipping evil demons, which were not really 
gods. ᾿Ἐνθένδε καὶ ἄθεοι κελήμεθα. Καὶ ὁμολογοῦμεν rin 
τοιούτων νομιζομένων θεῶν ἄθεοι εἶναι, ἀλλ᾽ οὐχὶ τοῦ ἀληθεστά- 
τοῦ καὶ πατρὸς δικαιοσύνης καὶ σωφροσύνης καὶ τῶν ἄλλων 
ἀρετῶν, ἀνεκιμίκτου τε κακίας Θεοῦ. ᾿Αλλ᾽ ἐκεῖνόν τε, καὶ 
τὸν wap αὐτοῦ Ὑἱὸν ἐλθόντα καὶ διδάξαντα ἡμᾶς ταῦτα, [καὶ 
τὸν τῶν ἄλλων ἑπομένων καὶ ἐξομοιουμένων ἀγαθῶν ἀγγέλων 
στρατὸν,]) πνεῦμά τε τὸ προφητικὸν σεβόμεθα καὶ προσκυνοῦ- 
μεν, λόγῳ καὶ ἀληθείᾳ τιμῶντες, καὶ παντὶ βουλομένῳ μαϑεῖν, 
ὡς ἔδιδάχθημεν, ἀφϑόνως παραδιδόντες. 

See Basil. de Spiritu Sanct. to Suicer’s Thesaurus, v. Δοξο- 


c. 6. λογία, and to barat Bull's Def. 
! The reader may be referred Fid. Nic. II. 3, 6, &c. 


16 JUSTINUS MARTYR. A.D. 150. 


With the exception of the words, which I have 
included in brackets, there can be no difficulty in 
translating this passage. ‘“ Hence it is that we are 
* called atheists: and we confess that we are atheists 
“ with respect to such reputed gods as these: but 
“ not with respect to the true God, the Father of 
“« justice, temperance, and every other virtue, with 
“whom is no mixture of evil. But Him, and the 
“Son who came from Him and gave us this in- 
“ struction, and the prophetic Spirit, we worship 
“and adore, paying them a reasonable and true 
“honour, and not refusing to deliver to any one 
“ else, who wishes to be taught, what we ourselves 
“ have learnt.” 

With respect to the words included in brackets, 
Roman catholic writers have quoted them as sup- 
porting the worship of angels: and if we connect 
τὸν στρατὸν immediately with σεβόμεθα καὶ προσκυνοῦμεν, 
Justin certainly appears to say, “ We reverence and 
“ worship the Father, and the Son, and the host of 
“the other good angels which attend upon and re- 
“semble them.” Bellarmin refers to the passage 
with this view™: and Prudentius Maranus, the Be- 
nedictine editor of Justin Martyr, argues at some 
length in his preface", that the words cannot re- 
ceive any other interpretation. Scultetus, a pro- 
testant divine of Heidelberg, in his Medulla Theo- 
logie Patrum®°, which appeared in 1605, gave a 
' totally different meaning to the passage, and instead 
of connecting τὸν στρατὸν with σεβόμεθα, connected it 
with διδάξαντα. The words would then be rendered 
thus: “But Him, and the Son who came from 


™ De Beatitudine Sanctorum, I. 13. 
Ὁ Part IL. c. IV. p. xxi. ° Cap. 18. p. 40. 


JUSTINUS MARTYR. A.D. 150. 17 


‘** Him, who also gave us instructions concerning 
“ these things, and concerning the host of the other 
* good angels, we worship &c.” This interpretation 
is adopted and defended at some length by bishop 
Bull’, and by Stephen Le Moyne4; and even the 
Benedictine Le Nourry' supposed Justin to mean, 
that Christ had taught us not to worship the bad 
angels, as well as the existence of good angels. 
Grabe, in his edition of Justin’s Apology, which 
was printed in 1703, adopted another interpreta- 
tion, which had been before proposed by Le Moyne 
and by Cave*. This also connects τὸν στρατὸν with 
διδάξαντα, and would require us to render the pas- 
sage thus: “.----- and the Son who came from Him, 
“ who also taught these things to us and to the host 
“of the other angels &c.” It might be thought, 
that Langus, who published a Latin translation of 
Justin in 1565, meant to adopt one of these inter- 
pretations, or at least to connect τὸν στρατὸν with 
διδάξαντα. Both of them certainly are ingenious, 
and are not perhaps opposed to the literal construc- 
tion of the Greek words: but I cannot say that 
they are satisfactory; or that I am surprised at 
Roman catholic writers describing them as forced 
and violent attempts to evade a difficulty. If the 
words enclosed in brackets were removed, the whole 
passage would certainly contain a strong argument 
in favour of the Trinity: but as they now stand, 
Roman catholic writers will naturally quote them 
as supporting the worship of angels. There is how- 
eyer this difficulty in such a construction of the 


P Def. Fid. Nic. II. 4. 8. A- τ Diss, IT. ὃ. xvi. p. 414. 
nimadv. in G. Clerke, δ. 21. * Primitive Corseannty. 0: 13. 
9 Var. Sacr. vol. II. p. 185. 


c 


18 JUSTINUS MARTYR. A.D. 150. 


passage: it proves too much: by coupling the an- 
gels with the three persons of the Trinity, as objects 
of religious adoration, it seems to go beyond even 
what Roman catholics themselves would maintain 
concerning the worship of angels. Their well-known 
distinction between λατρεία and δουλεία would be en- 
tirely confounded: and the difficulty felt by the Be- 
nedictine editor appears to have been as great, as 
his attempt to explain it is unsuccessful, when he 
wrote as follows: “Our adversaries in vain object 
“ the twofold expression, σέβομεν καὶ προσκυνοῦμεν, We 
“‘ worship and adore. For the former is applied to 
“angels themselves, regard being had to the dis- 
“tinction between the creature and the Creator: 
“the latter by no means necessarily includes the 
angels.” This sentence requires concessions, which 
no opponent could be expected to make: and if one 
of the two terms, σέβομεν καὶ προσκυνοῦμεν, May be ap- 
plied to angels, it is unreasonable to contend that 
the other must not also. Perhaps however the pas- 
sage may be explained so as to admit a distinction 
of this kind. The interpretations of Scultetus and 
Grabe have not found many advocates: and upon 
the whole I should be inclined to conclude, that the 
clause, which relates to the angels, is connected par- 
ticularly with the words λόγῳ καὶ ἀληθείᾳ τιμῶντες. 

A transposition was proposed by Dr. Ashton, who 
published an edition of the two Apologies in 1768, 
which would make this construction still more ap- 
parent, and would in fact remove every difficulty. 
He proposes to place the words, which I have in- 
cluded in brackets, after τιμῶντες. The passage would 
then be as follows: “ But Him, and the Son who 
** came from Him and gave us this instruction, and 


JUSTINUS MARTYR. A.D. 150. 19 


“the prophetic Spirit, we worship and adore ra- 
“ tionally and truly, honouring also the host of the 
* other angels &c.” This transposition has been 
adopted by Mr. Lowe, in his Letter to Dr. Milner, 
and in an article published in the British Critic, for 
January 1830, p.165. It would certainly deprive 
the Roman catholics of the use which they make of 
this passage, and would at once point out the dis- 
tinction between the adoration paid to God, and the 
honour given to created and ministering spirits. If 
‘we were to adopt the transposition at all, I should 
perhaps place the words after προσκυνοῦμεν, and so 
connect λόγῳ καὶ ἀληθείᾳ with the honour paid to the 
angels. Justin might be supposed to use the words 
rationally and truly with reference to the irrational 
and false worship which he had lately been expos- 
ing, as paid by the heathen to evil demons. But 
upon the whole I cannot bring myself to do such 
violence to the text upon mere conjecture, and in 
the face of every manuscript. The transposition 
would be convenient, and perhaps decisive: but in 
such cases it is the part of criticism as well as of 
candour to say, 
Non tali auxilio nec defensoribus istis 
Tempus eget : 

and I would rather give up the passage to the Ro- 
man catholics, and call upon them to rescue Justin 
from the charge of confounding the creature with 
the Creator: or (which is perhaps the safe and true 
course) we may fairly extract from the passage the 
same meaning which is given to it by Dr. Ashton, 
without having recourse to his unauthorized trans- 
position. : 

Justin, as I observed, is defending the Christians 

σῷ 


20 JUSTINUS MARTYR. A. D. 150. 


from the charge of atheism: and after saying that 
the gods, whom they refused to worship, were no 
gods, but evil demons, he points out what were the 
Beings, who were worshipped by the Christians. 
He names the true God, who is the source of all 
virtue; the Son, who proceeded from him; the 
good and ministering spirits; and the Holy Ghost. 
To these Beings, he says, we pay all the worship, 
adoration, and honour, which is due to each of 
them! i. e. worship, where worship is due, and ho- 
nour, where honour is due. The Christians were 
accused of worshipping no gods, that is, of acknow- 
ledging no superior beings at all. Justin shews, 
that so far was this from being true, that they ac- 
knowledged more than one order of spiritual Beings: 
-they offered divine worship to the true God, and 
they also believed in the existence of good spirits, 
which were entitled to honour and respect. If the 
reader will view the passage as a whole, he will 
perhaps see that there is nothing violent in thus 
restricting the words σεβόμεθα καὶ προσκυνοῦμεν, and 
τιμῶντες, to certain parts of it respectively. It may 
seem strange, that Justin should mention the min- 
istering spirits before the Holy Ghost: but this is a 
difficulty, which presses upon the Roman catholics 
as much as upon ourselves: and we may perhaps 
adopt the explanation of the bishop of Lincoln, who 
says, “I have sometimes thought that in this pas- 
“gage καὶ τὸν---στρατὸν is equivalent to μετὰ τοῦ---- 
“ στρατοῦ, and that Justin had in his mind the glori- 
“ fied state of Christ, when he should come to judge 
“the world, surrounded by the host of heaven t.” 


* Some account of the Writ- Martyr, p. 53. A similar re- 
ings and Opinions of Justin mark is made by Basil concern- 


JUSTINUS MARTYR. A.D. 150. 21 


The bishop then brings several passages from Jus- 
tin, where the Son of God is spoken of, as attended 
by a company of angels: and if this idea was then 
in Justin’s mind, it might account for his naming 
the ministering spirits immediately after the Son of 
God, rather than after the Holy Ghost, which would 
have been the natural and proper order. 

That this was the meaning of Justin, and that he 
did not intend to include the angels in that divine 
worship, which is paid to the Father, Son, and 
Holy Ghost, may appear from a similar passage in 
the same Apology, where no mention is made of 
angels. “That we are not atheists, who would not 
“ acknowledge, when we worship the Creator of 
“this universe, and Jesus Christ, who was our in- 
“structor in these things, knowing him to be the 
“Son of this true God, and assigning to him the 
“‘ second place? And I shall prove presently, that 
“ we honour the prophetic Spirit in the third rank, 
“ and that we are reasonable in so doing*.” If this 
passage should appear at first sight to represent an 
inequality between the three persons of the Trinity, 
and particularly with respect to the third person, it 
may at least prove, that in the former passage the 
‘writer did not mean to assign a fourth place to the 
Holy Ghost, and after the ministering spirits: for 
he here distinctly says, that the prophetic Spirit has 
the ¢hird place: and ‘there is no reason to suppose, 
that Justin meant to say any thing more, than what 


ing St. Paul's mention of angels 
in τ Tim. v. 21. De Spir. δ. 
c. 12. 

" “Abeos μὲν οὖν ὡς οὐκ dopey, 
πὸν δημιουργὸν τοῦδε τοῦ παντὸς σε- 
βόμενοι, τίς σωφρόνων oy, ὁμο- 


λογήσει ; τὸν διδάσκαλόν τε τωτων 

γενόμενον ἡμῖν», Ὑῶν αὐτοῦ τοῦ 

ὄντως Θεοῦ μαθόντες, καὶ ἐν δευτέρᾳ 

χώρᾳ ἔχοντες" Πνεῦμά τε προφητικὸν 

ἐν τρίτῃ τάξει ὅτι μετὰ λόγου τιμῶ- 

par, ἀκοδείξομεν. C. 13. Ρ. 50, 51, 
c 3 


29 JUSTINUS MARTYR. A.D. 150. 


is and must be said by the soundest Trinitarian, that 
the Father is the first person, the Son is the second 
person, and the Holy Ghost is the third person in 
ἃ co-equal and co-eternal Trinity. 

Further light may be thrown upon the sentiments 
of Justin, and upon the construction of the contro- 
verted passage, if we compare it with another in 
the Legation of Athenagoras, where the same train 
of reasoning is pursued, but where a marked differ- 

‘ence is preserved between the three persons of the 
Trinity and the angels. “Who would not be aston- 
“ ished to hear us called atheists, when we speak of 
* the Father as God, and the Son as God, and the 
“ Holy Ghost, shewing at the same time their power 
* in unity, and their distinction in order? Nor does 
* the system of our theology stop here: but we say 
“that there is a multitude of angels and ministers, 
“whom God the Maker and Creator of the world 
“ distributed by the Word proceeding from himself, 
“ and appointed them their stations at the elements 
“ and the heavens, the world and every thing there- 
“in, and the harmony of them*.” There are some 
passages in Origen which agree still more remark- 
ably with the words of Justin, and shew plainly 
what were the sentiments of the fathers concerning 
the honour due to angels. In his work against 
Celsus, he says, “ Because together with God we 
“ worhip his Son, Celsus thinks that it follows upon 


χ Τίς οὖν οὐκ dy ἀπορήσαι, λέγον- 
tag Θεὸν Πατέρα καὶ Ὑῶν Θεὸν καὶ 
Πνεῦμα ἅγιον, δεικνύντας αὐτῶν καὶ 
σὴν ἐν τῇ ἑνώσε; δύναμιν, καὶ τὴν ἐν 
τῇ τάξει διαίρεσιν, ἀκούσας ἀθέους 
καλουμένους ; καὶ οὐκ ἐκὶ τούτοις τὸ 
θεολογικὸν ἡμῶν ἤσταται μέρος" ἀλλὰ 
καὶ πλῆθος ἀγγέλων καὶ λειτουργῶν 


φαμὲν, οὺς ὁ ποιητὴς καὶ δημιουργὸς 
κόσμου Θεὸς διὰ τοῦ παρ᾽ αὑτοῦ λόγου 
διένειμε, καὶ διέταξε περί τε τὰ στοι- 
χεῖα εἶναι καὶ τοὺς οὐρανοὺς, καὶ τὸν 
κόσμον καὶ τὰ ἐν αὐτῷ, καὶ τὴν τού- 
τῶν εὐταξίαν. c. το. p. 287. See 
also the quoted from 
Athenagoras, c. 24. in No. 8. 


JUSTINUS MARTYR. A. Ὁ. 160. 48 


“ our principles, that not only God, but his thinis- 
“ ters also are worshipped (θεραπεύεσθαι). If he had 
“meant those beings who are truly ministers of 
“ God after his only begotten Son, such as Gabriel, 
“and Michael, and the other angels and archangels, 
“and had said that these ought to be worshipped ; 
“ perhaps after having purified (ἐκκαθήραντες) the 
* meaning of the term worship, (θεραπεύειν,) and the 
“ actions of the worshipper, I might have explained 
“ what conceptions we are able to form concerning 
“them’.” He afterwards says, “ If we see certain 
“ beings appointed to these offices, not demons, but 
“angels, we address them as blessed and happy, 
“ (εὐφημοῦμεν καὶ μακαρίζομεν, but we do not pay to 
“ them the honour (τιμὴν) which is paid to God*:” 
which agrees with what he had said at the begin- 
ning of this work, that we are to believe in “ the 
“ supreme God, and in him who taught us to wor- 
“ ship (σέβειν) him only, and to pass by all other ob- 
“ jects, either as having no real existence, or, if they 
.“ exist, as being worthy of honour, but not of ador- 
“ation and worship, ‘(xpooxwyjcews καὶ σεβασμοῦ")." 
All these passages taken together may lead us to 
conclude, that Justin Martyr considered the Son and 
the Holy Ghost as objects of religious worship. 
He makes no distinction between the adoration paid 
to them and to the Father: and when called upon 
to prove that the Christians were not atheists, he 
proves that they worshipped God, because they wor- 
shipped the Father, Son, and Holy Ghost. 

y VII. 13. p. 751. Evang. ill. p. 106, 107. in all of 

= Ib. 57. Ὁ. 785. which places the distinction is 

ΔΊ. τι. p. 329. See also observed between τιμᾷν and of-. 
Eusebius, Prep. Evang. ΙΝ. το. Pew. 
p. 148. VI. 15. p. 327. Dem. 

c4 


24 JUSTINUS MARTYR. A.D. 150. 


5. Justin. Dial. cum Tryph. 56. p. 152. 

The next quotation requires us to bear in mind 
what I mentioned in my former work, (No. 23.) that 
whenever God is said in the Old Testament to have 
revealed himself, or to have been seen by any per- 
son, it was not the Father, but the Son. Justin, as 
I then stated, is very diffuse in establishing this po- 
sition: and many of the passages which are thus 
explained compel us to conclude, that he applied the 
term God to the Son in the fullest and highest sig- 
nification. He now shews that he did not under- 
stand this manifestation of the Father by the Son in 
a Sabellian sense: and though theology had not yet 
employed any Greek term equivalent to person, he 
sufficiently expresses the distinct personality of the 
Father and the Son. 

“ Returning to the Scriptures, I will endeavour 
“ to persuade you, that this God, who is said in the 
“ Scriptures to have been seen by Abraham and 
“Jacob and Moses, is a different Being from the 
“ God who created the universe; I mean different 
“in number, (or numerically,) but not in counsel : 
“for I affirm, that he never did any thing, except 
“ what the Creator himself, above whom there is 
“ no other God, wished him to do or to say >.” 

The word person, as 1 have observed, not having 
yet come into use in this sense, Justin could hardly 
have employed any other which would more plainly 
convey an idea of distinct individuality than ἀριθμῷ, 

Ὁ Ἐπὶ τὰς γραφὰς ἐπανελθὼν, ἀλλ᾽ ob γνώμη οὐδὲν γάρ φημι αὐτὸν 
πειράσομαι κεῖσαι ὑμᾶς, ὅτι οὗτος ὃ πεπραχέναι ποτε, ἣ ἅπερ αὐτὸς ὃ τὸν 
τὰ τῷ ᾿Αβραὰμ καὶ τῷ ᾿Ιακὼβ καὶ κόσμον ποιήσας, ὑπὲρ ὃν ἄλλος οὐκ 
τῷ Μωσεῖ ὦφθαι λεγόμενος καὶ γε- ἔστι Θεὸς, βεβούληται καὶ πρᾶξαι 


γραμρένος Θεὸς ἕτερός ἐστι τοῦ τὰ καὶ ὁμιλῆσαι. 
πάντα ποιήσαντος Θεοῦ, ἀριθμῷ λέγω, 


JUSTINUS MARTYR. A.D. 150. 25 


numerically. The following passages will also shew 
that something like Sabellianism had already been 


maintained, but that Justin was decidedly opposed 
to it. ‘“ The Jews, who think that it was always 
* the Father of the universe who talked with Moses, 
“ whereas the person who spoke to him was the Son 
“ of God, who is also called an angel and apostle, 
“‘ are justly convicted of knowing neither the Fa- 
_“ ther nor the Son: for they who say that the Son 
“is the Father, are convicted of neither understand- 
“ ing the Father, nor of knowing that the Father of 
‘“‘ the universe has a Son, who also being the first- 
“born Logos of God, is likewise God°.” He speaks 
still more plainly in the following passage: “ I am 
“ aware that there are some who wish to meet this 
“ by saying, that the power which appeared from 
“ the Father of the universe to Moses, or Abraham, 
“ or Jacob, is called an angel in his coming among 
“men, since by this the will of the Father is made 
“ known to men: he is also called Glory, since he 
“ is sometimes seen in an unsubstantial appearance: 
“ sometimes he is called a man, since he appears 
“ under such forms as the Father pleases: and they 
“call him the Word, since he is also the bearer of 
“‘ messages from the Father to men. But they say, 
“ that this power is unseparated and undivided from 
“the Father, in the same manner that the light of 
“the sun when on earth is unseparated and un- 
“ divided from the sun in heaven; and when it sets, 
“ the light is removed with it: so the Father, they 
“say, when he wishes, makes his power go forth ; 
“and when he wishes, he brings it back again to 
“ himself. In this same manner, according to their 
© Apol. I, 63. p. 81. 


26 JUSTINUS MARTYR. A.D. 150. 


“ doctrine, he also made the angels4.” This is little 
else than Sabellianism: and Justin shews his own 
opinion of such an irrational hypothesis when he 
goes on to say, “ But that there are angels, and that 
* they continue always to exist, and are not resolved 
“into that out of which they were produced, has 
“been proved above: and I have also proved at 
“some length, that this power, which the pro- 
“ phetical language speaks of as God, and as an 
“ angel, has not a mere nominal enumeration like 
“ the light of the sun, but also in number [i. 6. in 
numerical individuality] is something different®.” 

We have here the same term, ἀριθμῶ, used, as I 
have explained it, for numerical individuality: and 
though the sun, and the light proceeding from the 
sun, are not in fact one and the same, yet Justin 
says, that the Father and the Son are still more nu- 
merically distinct : which demonstrably proves that 
he was entirely opposed to the Sabellian hypothesis: 
and his conclusion of this part of the argument is, 
that “that which is begotten is numerically dif- 
“ferent from that which begets it.” He neverthe- 
less made use of the analogy of the sun and its efful- 
gence to illustrate the manner in which the Son 
proceeded from the Father: and the persons who 
anticipated Sabellius replied to his argument by 
saying, that the substance of the Father was thus 
divided into two. To which Justin answers, “ I 
‘“ have explained in a few words before, that this 


4 Dial. cum Tryph. 128. p. ὀνόματι μένεν ἀριθμεῖται, ἀλλὰ καὶ 
211. ἀριθμῷ ἕτερόν τι ἐστί. The term 
© Καὶ ὅτι δύναμις αὕτη, ἣν καὶ ἀριθμῶ ts thrice used in a similar 
Θω»» καλεῖ ὁ προφητικὸς Λόγες, διὰ sense in §. 129. p. 222. 
πολλῶν ὡσαύτως ἀκεδέδεικται, καὶ £ Τὸ γονώμενον τοῦ γεννῶντος ἀριθ- 
ἄγγελαν, οὐχ ὡς τὸ τοῦ ἡλίυ φῶς μῶ ἕτερόν ἐστι» 


JUSTINUS MARTYR. A.D. 150. 27 


“* Power was begotten by the Father, by his power 
“and will, and not by being severed from him, as 
“ if the substance of the Father was divided in the 
“6 same mamner as all other things which are divided 
“ and severed are not the same as they were before 
* they were severed: and I used as an example the 
““ fires lighted from another fire, which we see to be 
“ different, though that from which many may be 
“ lighted is not diminished, but continues the same$.” 
The passage to which he alludes was probably this, 
“ As in the case of fire, we see another fire produced, 
“ though that from which it is lighted is not dimin- 
““ ished, but continues the same; and that which is 
“ lighted from it appears to have its own existence, 
“without diminishing that from which it was 
“ lighted*.” Tatian, the disciple of Justin Martyr, 
made use of the same illustration to express the ge- 
neration of the Soni: but I shall not dwell longer 
upon this part of the subject, which has been so 
profoundly investigated by bishop Bull*; and I have 
only noticed these expressions in the writings of the 
fathers, as shewing that they believed the Son to be 
of the same nature or substance with the Father, 
and yet to be personally distinct from him. 


& ——eleey thy δύναμιν ταύτην 
σθαι ἀπὸ τοῦ Πατρὸς δυνάμει 

καὶ βουλῇ αὐτοῦ, ἀλλ᾽ οὐ κατ ἀπο- 
τομὴν, ὡς ἀπομεριζομένης τῆς τοῦ Πα- 
τρὸς οὐσίας, ὁκοῖα τὰ ἄλλα πάντα 
μεριζόμενα καὶ τεμοόμενα, οὐ τὰ 
αὐτά ἐστιν ἃ καὶ πρὶν τμηθῆναι" καὶ 
παραδείγματος χάριν καρειλήφειν τὰ 
ὡς ἀπὸ πυρὸς ἀναπτέμενα πυρὰ ἕτερα 
δρῶμεν, οὐδὲν ἐλαττουμένου ἐκείνου ἐξ 
εὖ ἀναφϑῆναι πολλὰ δύνανται, ἀλλὰ 


ταὐτοῦ μένοντες. Pag. 221, 222. 

Ὁ Καὶ ὁποῖον ἐκὶ πυρὸς ὁρῶμεν 
ἄλλο γινόμενον, οὐκ ἐλαττουμένου 
ἐκείνου ἐξ οὖ ἡ ἄναψις γέγονεν, ἀλλὰ 
τοῦ αὐτοῦ μένοντος, καὶ τὸ ἐξ αὐτοῦ 
ἀναφθὲν καὶ αὐτὸ ὃν ἀέρα: οὐκ 
ἐλαττῶσαν ἐκεῖνο ἐξ οὗ . 
Dial. cum Tryph. 61. p. 158. 

i ae c. Grecos, 5. p. 
247, 2 

k Da Fid. Nic, IL 4. 


28 ATHENAGORAS, A. Ὁ. 170, 


ATHENAGORAS, A. D. 170. ᾿ 
6. Athenag. Legat. pro Christianis, c. 10. p. 286-7. 
The following passage, which was written to- 
wards the end of the second century, may surprise 
those persons who. have allowed themselves to be- 
lieve that the mystery of the Trinity is a recent in- 
vention. Athenagoras is explaining the belief of 
the Christians in the Father and the Son, and after 
stating the latter to be the Logos of the Father, 
which Logos is either in the mind, or displayed in 
the action, he adds, “ For all things were made by 
“him and through him, the Father and the Son 
* being one: and since the Son is in the Father, 
“and the Father in-the Son, by the unity and 
“ power of the Spirit, the Son of God is the Mind 
“and Word of God!.” This passage is followed 
shortly after by that which I have quoted at p. 22. 
where Athenagoras says, “ We speak of the Father 
“as God, and the Son as God, and the Holy Ghost, 
“ shewing at the same time their power in unity, 
“ and their distinction in order.” 
1%. <Athenag. Legat. pro Christianis, c. 12. p. 289. 
. The following passage is still more remarkable, 
in which Athenagoras, after contrasting the expect- 
ations of a future life, which the heathen could have, 
with the sure and certain hope of a Christian, ob- 
serves, “ But we who look upon this present life as 
“ worth little or nothing, and are conducted through - 
“it by the sole principle of knowing God and the 
“Word proceeding from him, of knowing what is 
1 Πρὸς «αὐτοῦ γὰρ καὶ δ αὐτοῦ τοῦ Πατρὸς, ὁ Ὑῶς τοῦ Θεοῦ. For 
πάντα ἐγένετο, ἑνὸς ὄντος τοῦ Πατρὸς the explanations of this passage 
καὶ τοῦ Ὑἱοῦ" ὄντος δὲ τοῦ Ὑἱοῦ ἐν Πα- I would refer to Bull, Def. Fid. 


api, καὶ Πατρὸς ἐν Tig, ἑνότητι καὶ Nic. 11. 4, 9. and Waterland, 
δυνάμει Πνεύματος, νοῦς καὶ Λόγος vol. 11]. p. 72. 


ATHENAGORAS, A.D. 170. 29 


“ the unity of the Son with the Father, what is the 
* communion of the Father with the Son, [or, what 
“ the Father communicates to the Son,] what is the 
“ Spirit, what is the union of this number of per- 
* sons, the Spirit, the Son, the Father, and in what 
“‘ way they who are united are divided———shall we 
“ not have credit given us for being worshippers of 
“ God™?” 
8. Athenag. Legat. pro Christianis, c. 24. p. 302. 
The following passage is obscure, and requires the 
reader to be acquainted with the peculiar language 
of the fathers: but the general meaning of it cannot 
be mistaken. ‘‘ We speak of God, and the Son his 
“ Word, and the Holy Ghost, which are united in 
“ their essence, the Father, the Son, the Spirit, be- 
“ cause the Son is the Mind, Reason, or Wisdom of 
“the Father; and the Spirit is an emanation, as 
“ light from ὅτε". If it be said, that the person- 
ality of the second and third persons in the Trinity 
could hardly have been believed by Athenagoras, 
when he speaks of the Son as the Mind of God, and 


of the Holy Ghost as an emanation, ἀπόῤῥοια, 


ὯΔ Ανθρωτοι δὲ, τὸν μὲν ἐνταῦθα 
ἐλίγον καὶ μικροῦ τινος ἄξιον βίων 
λελογισμένοι, ὑπὸ μόνου δὲ παρα- 
πεμπόμενοι τοῦ τὸν Θεὸν καὶ τὸν παρ᾽ 
αὐτοῦ Λόγον εἰδέναι, τίς 4 τοῦ παιδὸς 
apis τὸν Πατέρα ἑνότης, τίς ἡ τοῦ 
Πατρὸς apis τὸν Tidy κοινωγία, τί τὸ 
«νεῦμα, τίς 4 τῶν τοσούτων ἕνασις, 
καὶ διαίρεσις ἑνουμένων, τοῦ Πνεύμα- 
«τος, τοῦ καιδὸς, τοῦ Πατρὸς,---ἀπισ- 
τούμεϑα θεοσεβεῖν ; I have adopted 
the Benedictine editor's emend- 
ation of τοῦ τὸν Θεὸν for τούτου ὃν 
ἴσως Θεόν. 

Ὁ Θεὸν φαμὲν, καὶ Υἱὸν, τὸν Λόγον 
αὐτοῦ, καὶ Πνεῦμα ἅγιον, ἑνεύμενα 


ὅῤῥοια, it may 


μὲν κατὰ δύναμιν, τὸν Πατέρα, τὸν 
Thy, τὸ Πνεῦμα, ὅτι νοῦς, Λόγος, 
σοφία Tids τοῦ Πατρὸς, καὶ ἀπόῤῥοια, 
ὡς φῶς ἀπὸ πυρὸς, τὸ Πνεῦμα. The 
Benedictine editor explains δύ- 
γαμις in this passage to mean 
οὐσία, and so I have translated 
it. Ἑνούμενα μὲν κατὰ δύναμιν 
may remind us of τὴν ἐν τῇ ἑνώσει 
δύναμιν, as quoted from this 
same writer at p. 22. and there 
seem to be some words wanting 
here, such as διαιρούμενα δὲ κατὰ 
τάξιν" but 1 suspect a longer la- 
cuna. 


30 ATHENAGORAS. A.D. 170. 


be answered, that these expressions were used by 
the fathers merely as illustrations. It seems pro- 
bable that they borrowed the illustration from the 
Platonizing Jews of Alexandria, who had learned 
almost to personify the mind or reason of God, as 
may be seen in the works of Philo Judeus; and 
had taken to speak of wisdom, as the breath of the 
power of God, and a pure influence flowing from 
(ἀπόῤῥοια) the glory of the Almighty. (Wisd. vii. 25.) 
It may be demonstrated, that these Alexandrian 
Jews did not really mean to speak of Wisdom, or 
the Reason of God, as distinctly existing persons°: 
but the Christian fathers found their expressions so 
very applicable to an idea of personality, that they 
borrowed them, when speaking of the Son and the 
Holy Ghost: though they guard against the notion 
of these expressions being applied too literally, and 
say repeatedly, that the Father and the Son are nu- 
merically, i.e. personally, different. Still, however, 
the Mind or Reason of God, which is not the same 
as God, though inseparably united with him, fur- 
nished some analogy for the unity and the distinc- 
tion of the Father and the Son: and the Holy 
Ghost was spoken of as an efflux or emanation, be- 
cause such an expression conveys some idea of a 
being proceeding from God, while it excludes the 
notion of creation. Expressions such as these, if 
they stood alone in the writings of the fathers, 
though they demonstrate that the Son and the Holy 
Ghost could not have been looked upon as created 
beings, might yet seem to present an agreement with 
the Sabellian hypothesis: but other expressions, as 


Ὁ] may refer the reader fora the seventh of my Harpoon 
consideration of this subject to 


ATHENAGORAS. A. D. 170. $1 


I have already shewn, are directly opposed to this 
notion: and hence we conclude by comparing the 
fathers with themselves, and with each other, that 
they neither divided the substance, nor confounded 
the persons, in the Godhead. 


I ought, perhaps, in this place to introduce the 
testimony of a heathen writer, who was a contem- 
porary of Athenagoras : and the passage which has 
often been adduced from the Philopatris of Lucian, 
must certainly be considered as confirming in a re- 
markable manner the belief of a Trinity in Unity. 
The speakers in this dialogue are Critias and Trie- 
phon; the former an heathen, the latter a Christian; 
and when Critias has offered to swear by different 
heathen deities, each of which is objected to by 
Triephon, he asks, “ By whom then shall I swear?” 
to which Triephon makes the following reply, the 
first words of which are a quotation from Homer, 

‘* By the great God, immortal, in the heavens; 
“ The Son of the Father, the Spirit proceeding from 
* the Father, one out of three, and three out of one, 
Consider these thy Jove, be this thy God.” 
Critias then ridicules this “ arithmetical oath,” and 
says, “1 cannot tell what you mean by saying a 
“ one is three, and three are one?.” 

There can be no doubt, that when this dialogue 
was written, it was commonly known to the hea- 
then, that the Christians believed the Father, Son, 
and Holy Ghost, though in one sense three, in an- 
other sense to be one: and if the dialogue was writ- 

P Trieph. Ὑψιμέδοντα θεὸν, pé- Ταῦτα νόμιζε Ζῆνα, τόνδ᾽ ἡγοῦ Θεόν. 
γαν, ἄμβροτον, οὐρανίωνα, Ὑὰν Πα- Crit. οὐκ οὖδα γὰρ τί λέγεις, 


“πρὸς, μνῶμα ἐκ Πατρὸς ἐκπορευέμε-- ἂν τρία, τρία ἕν. c. 12. p. 596. 
νον, ἕν ἐκ τριῶν, καὶ ἐξ ἑνὸς τρία, ὁ 


82 ATHENAGORAS, A. Ὁ. 170. 


ten by Lucian, who lived in the latter part of the 
second century, it would be one of the strongest tes- 
timonies remaining to the doctrine of the Trinity. 
This. was acknowledged by Socinus, who says in 
one of his works, “ that he had never read any 
“thing which gave greater proof of a worship of 
“the Trinity being then received among Chris- 
“4418, than the passage which is brought from the 
“ dialogue entitled Philopatris, and which is reck- 
“ oned among the works of Lucian4.” He then 
observes, that the dialogue is generally supposed 
by the learned to be falsely ascribed to Lucian; and 
he adds some arguments which might make the 
passage of less weight, in proving that all Christians 
of that day believed a Trinity in Unity. I have no 
inclination to notice these arguments: but Socinus 
was correct in saying, that the learned had generally 
decided against: the genuineness of this dialogue as 
a work of Lucian. Bishop Bull" believed it to be 
genuine, and Fabricius* was inclined to do the same. 
Some have ascribed it to a writer older than the 
time of Lucian; others, to one of the same age; and 
others, to much later periods. I need only refer the 
reader to discussions of the subject by Dodwell', 
Blondell", Lardner*, &c.: but J. M. Gesner has 
considered the question in a long and able Disserta- 


4 Nec vero nobis quidquam 
hactenus legere contigit, quod 
trini istius Dei a Christianis jam 
tum recepti et culti fidem facere 
videatur magis, quam que ex 
dialogo, qui Philopatris inscri- 
bitur, et inter Luciani opera 
numeratur, ad id probandum 
affert Genebrardus, lib. I. et IT. 
de Trinitate. Defens. Animado. 
adversus Gab. Eutropium, c. 15. 


p- 698. ; 

τ Def. Fid. Nic. II. 4, 11. 
Jud. Eccl. Cath. IV. 4. 

5 Bibl. Gr. vol. HII. p. 504. 
Lux. Evang. p. 153. 

t De Jure Laicorum Sacer- 
dotali, p. 284. 

Ὁ De Episcopis et Presbyte- 
ris, p. 228. 

= Credibility, Art. Lucian. 
vol. VII. p. 285, &c. 


THEOPHILUS, A.D. 180. 33 


tion’, the object of which is to prove that the Phi- 
lopatris was written in the reign of Julian the apo- 
tate. His arguments appear to me to deserve much 
attention; and though the learned do not seem in 
general to have adopted his conclusion, I feel so far 
convinced by them, that I cannot bring forward this 
remarkable passage, as the testimony of a writer of 
the second century. 


THEOPHILUS, A. D. 180. 


In my former work I gave no account of this fa- 
ther, (though his writings were incidentally quoted,) 
because the passages, which I wish to adduce, not 
only support the doctrine of Christ’s divinity, but 
of the Trinity, and may therefore be more suitably 
introduced in this place. 

Some doubts have been raised concerning the 
identity and the date of Theophilus: but it seems 
to be generally agreed, that the person whose works 
have come down to us was the sixth bishop of An- 
tioch, and was appointed to that see about the year 
168. He tells us himself, that he had been bred up 
in heathenism, and it is plain that his language and 
thoughts retained a lasting impression from the 
Platonic philosophy. None of his genuine works 
have come down to us, except three books addressed 
to Autolycus, who was a friend of Theophilus, and 
a man of profound learning, but strongly opposed 
to Christianity. Theophilus is supposed to have 
written this work at the beginning of the reign of 
Commodus, and to have died soon after, about the 

year 181. 


Y Published in Vol. II. of the edition of Lucian by Reitzius, 
1743. 
D 


84 THEOPHILUS, A.D. 180. 


9. Theophili ad Autolycum lib. 11. c.15. p. 360. 

I quote this passage, not on account of the sen- 
timent which it contains, (for the allusion is suf- 
ficiently puerile,) but because it is the earliest pas- 
sage in the works of any of the fathers, where we 
find the Greek word Τριὰς, Trintty*: and we can 
thus prove, that the term was applied to the three 
persons of the Trinity as early as toward the end 
of the second century. 

Theophilus had been giving an account of the 
creation, as described by Moses in the book of Ge- 
nesis ; and following that allegorical method of in- 
terpretation, which the fathers borrowed too freely 
from the schools of Alexandria, he extracts a hidden 
meaning from the fact of the heavenly bodies being 
created on the fourth day. “ In like manner also 
“ the three days, which preceded the luminaries, are 
“types of the Trinity, of God and his Word and 
* his Wisdom*.” It is not necessary to attempt to 
explain this typical allusion; and the reader is per- 
haps aware, that the term Wisdom was applied by 
the fathers to the second and third persons of the 
Trinity, though more frequently to the second. As 
bishop Bull observes, “ Veteres secunde et tertiz 
‘ persone, ob communem utrique tum naturam, tum 
“ ab eadem πηγῇ Θεότητος derivationem, etiam nomina 
“ fecisse communia>.” It is plain, that in the pre- 
sent instance the term Wisdom is applied to the 


* This passage is overlooked 
by Suicer in his Thesaurus, v. 
Τριὰς, who very properly ob- 
serves, that the Expositio recte 
confessionis, in which the word 
occurs, and which has been as- 
cribed to Justin Martyr, is later 
than that writer by some cen- 


turies. 

2 Ὡσαύτως καὶ αἱ τρεῖς ἡμέραι 
[τρὸ] τῶν φωστήρων yeyorvias τύποι 
εἰσιν τῆς Τριάδος, τοῦ Θεοῦ, καὶ τοῦ 
λόγου αὐτοῦ, καὶ τῆς σοφίας αὐτοῦ. 

Ὁ Def. Fid. Nic. 11.4.10. See 
also Grotius in Marc. ii. 8. 


THEOPHILUS, A. Ὁ. 180. 35 


Holy Ghost, as bishop Bull has shewn it to have 

- been by Irenzeus, Origen, and others®: and if this 
indiscriminate application of names should lead any 
persons to imagine, that the fathers confounded the 
personality of the Son and the Holy Ghost, we may 
adduce the present passage as a proof to the con- 
trary, in which the word Τριὰς, and the allusion to 
three distinct days, require us to interpret the Word 
of God, and the Wisdom of God, of two distinct 
persons. 

It is hardly necessary to add, that in adducing 
this passage as the earliest instance of the use of 
the word Τριὰς, confine the remark to the eccle- 
siastical meaning of the term, and to its application 
to the three persons of the Godhead. It would ap- 
pear from Aulus Gellius4, who probably wrote a 
few years before Theophilus, that τριὰς in Greek, as 
ternio in Latin, signified the number three: and if 
we speak of the cube, or square, or any other power 
of three, we should not say τριῶν, but rio τριάδος. 
The word is also frequently used by Philo Judzeus 
in his work upon the creation 5, where he speculates 
upon the number of days in a manner very similar 
to that followed by Theophilus. The passage in 
A. Gellius might lead us to think, that Pythagoras 
had made use of the term τριάς" and his peculiar 
theory concerning numbers led him to pay particu- 
lar regard to the number three. The word also 
occurs in one of those spurious oracles, which have 
been ascribed to Zoroaster and the Persian magi ; 

Παντὶ γὰρ ἐν κόσμῳ λάμπει τριὰς, ἧς μονὰς ἀρχή. 
and from this and similar expressions it has been 

© Def. Fid. Nic. I. 5,7.1V. 41. 20. 

4.11. © De Opificio, p. 10. 
D2 


86 THEOPHILUS, A. Ὁ. 180. 


thought by some persons, that the Chaldees and 
Persians had a notion of a Trinity in unity’. I 
cannot, however, persuade myself, that there is any 
real foundation for this opinion. It is true, that 
the later Platonists found out several allusions to a 
Trinity in the writings of Plato; and many of the 
fathers extracted a similar meaning from these pas- 
sages. The former wished to prove, that the Chris- 
tians ‘had borrowed from Plato: and the latter in- 
cautiously thought to support the doctrines of the 
Gospel, by finding a resemblance to them in the 
writings of Plato. This is, I believe, a correct ac- 
count of the system which prevailed in the early 
ages of Christianity, of interpreting Plato in a Chris- 
tian sense: and the same spirit, which led to the 
‘distortion and misrepresentation of the Athenian 
philosopher, was most probably the cause of the 
forgery of many of those oracles, which were as- 
cribed to the Sibyls and the Magi. It is demon- 
strable, that some of these oracles were in existence 
in the time of Justin Martyr: and his manner of 
quoting them proves not only their existence, but 
that they must have been written a certain time 
before, so as to have obtained a general circulation 
and belief in those days. The forgeries of this kind 
may perhaps be traced to Alexandria as their birth- 
place: and the same injudicious feeling, which I 
have supposed to have weighed with the Christian 
fathers, may have induced the Alexandrian Jews to 
appeal to certain ancient records of Greece and Per- 
sia as agreeing with Moses. The heathen philoso- 


‘ See Cudworth, Systema In- to my Bampton Lectures, note 
tellectuale,andMosheim'snotes, go. p.546. 
IV.17. p.436. I may also refer 


THEOPHILUS, A. D. 180. 81 


phers made the same appeal, with a view to depre- 
ciate the antiquity and originality of the books of 
Moses: and thus the spurious works of Orpheus, 
Zoroaster, the Sibyls, &c. were received and quoted 
by both parties. Many of these oracles or frag- 
ments. of ancient poetry bear undoubted marks of 
being written by Jews, or by persons acquainted 
with the Jewish scriptures: and these may be traced 
to Alexandria. Others again speak plainly and ex- 
plicitly of Christ and the gospel: and these may be 
ascribed to the later Platonists, or their injudicious 
Christian opponents. The passage quoted above, 
in which the word τριὰς occurs, is taken from the 
writings of Damascius, who lived in the sixth cen- 
tury: and it may therefore have been a late forgery, 
when the controversy concerning the Trinity at- 
tracted the notice of the heathen philosophers. 

We perhaps ought not to infer from the words of 
Theophilus, that the term τριὰς had come in his day 
to bear the signification of a trinity in unity. He 
may have used it merely to express three things; 
and the three days, which he compares with the 
Father, Son, and Holy Ghost, might have been 
spoken of by him as τριὰς τῶν ἡμερῶν, a triad, or 
trinity of days. In this sense Clement of Alexandria 
speaks of “ the holy triad or trinity, faith, hope, and 
“ charity &;” and Origen uses the terms τριὰς and 
τετρὰς for periods of three and four years respect- 
ively+:; Tertullian also at the end of the second 
century used the term ¢rinitas in the same ordinary 
sense, for any three things‘: but the passage, which 


ξ Ἢ ἁγία τριὰς, πίστις, ἐλπὶς, 129. 
ἀγάπη. Strom. 1V. 7. p. 588. ' Adv. Valentin. 17. p. 258. 
4 In Joao. tom. VI. 14. p. De Anima, 16. p. 274. 


Dg 


88 THEOPHILUS, A.D. 180. 


I shall quote at length in N°. 80, seems to shew, 
that in his day the term was applied in a particular 
manner to the three persons of the Godhead. I 
would not therefore argue from the mere occurrence 
of the word in the writings of Theophilus, that 
τριὰς contained a signification of unsfy, as well as 
of érinity: but this much is at least evident, that 
Theophilus must have considered some resemblance, 
if not equality, to have existed between the Father, 
Son, and Holy Ghost, or he would not have included 
them in the same type: and who would venture in 
_ any sense to speak of a trinity of beings, if one of 
the three was God, and the other two were created? 
The next writer, who uses the word in the eccle- 
siastical sense, is Clement of Alexandria, who flou- 
rished a few years later than Theophilus. Like 
many of the fathers, he supposed Plato to have had 
a Trinity in view, when he wrote that obscure pas- 
sage in his second Letter to Dionysius, Περὶ τὸν πάν- 
τῶν βασιλέα πάντ᾽ ἐστὶ, καὶ ἐκείνου ἕνεκα τὰ πάντα Kal ἐκεῖνο 
αἴτιον ἁπάντων τῶν καλῶν δεύτερον δὲ περὶ τὰ δεύτερα" καὶ 
τρίτον περὶ τὰ τρία. Upon which Clement observes, 
“1 understand this in no other way, than as con- 
“taining mention of the blessed Trinity: for the 
“ third thing is the Holy Ghost, and the Son is the 
“ second*.” Hippolytus, in a fragment of one of his 
works, speaks of “the knowledge of the blessed 
“Trinity':” and in another, after reciting the form 
of words used at baptism, he adds, “ For by this 
“ Trinity the Father is glorified ™.” Origen also 
Κ Οὐκ ἄλλως ἔγωγε ἑξακούω, ἢ Suicer. : 
τὴν ἁγίαν Τριάδα μηνύεσθαι" τρίτον 1 Τὴν ἐκέγνωσιν τῆς ἁγίας Τρία- 
μὲν γὰρ εἶναι τὸ “Αγιον Πνεῦμα τὸν δὸς. vol. I. p. 282. 


γῶν δὲ δεύτερον. Strom. V. p. 710. ™ See N° 43. 
This passage also is omitted by 


THEOPHILUS, A.D. 180. 39 


frequently made use of the term. Several places 
are marked in the note where the word Tvinitas 
occurs in the Latin translation of Origen’s treatise 
de Principiis: but I forbear to dwell upon these in- 
stances for the reasons given in N°. 44. The word 
Trinitas also occurs in the following places in Ori- 
gen’s Homilies upon Genesis, which only exist in 
the Latin translation of Rufinus, and upon the ac- 
curacy of which we cannot depend. Hom. II. 5. 
p. 64. IV. 6. p.'73. Also upon Exodus, Hom. IX. 3. 
p. 163: and though the word may in some cases 
have been added by Rufinus, we may be more in- 
clined to think its insertion genuine, because in 
some ents of Origen’s commentary upon the 
Book of Numbers, where the original Greek has 
been preserved, we find the term τριάς. In a highly 
mystical interpretation of Numb. xxiv. 6, as gardens 
by the river side, he says, “they are intellectual 
* gardens, a place in which the trees of reason are 
‘‘ planted, watered either by the contemplation of 
“nature, or by the contemplation of the blessed 
“ Trinity°®.” The Homilies upon Numbers, like 
those upon the preceding books, were translated by 
Rufinus; but he does not profess to have rendered 
them accurately. The word 7rinitas occurs in 
Hom. I. §. 3. p. 277. X. §. 3. p. 303. ΧΙ. §. 8. 
p. 310. XII. ᾧ. 1. p. 812. In translating the Ho- 
milies upon the Book of Joshua, Rufinus professes 
to have simply followed the original: and we may 


® De Princip. I. 3, 2. p. 61. 180. §. 28. p. ago P. 192. 
and again δ. 4, 5. p.62. The © Παράδεισοι ex πόταμόν εἶσι 
word will also be found in §. 7. νοητοὶ, τόκος ἐν 3 λογικὰ κεφύτευται 

. 63. 6. 5, 3. p- 66. ο.6, τ. Ρ«69. ἀρδόμενα ἤτοι τῇ θεωρίᾳ τῶν yeyars- 
ib. δ. 2. lib. Il. c. 2. δ. 2. p. 79. των, ἢ τῇ θεωρίᾳ τῆς ἁγίας Ὑριάδος. 
6. 4. 3. p. 86. lib. LV. §. 27. In Num. p. 273. 


D4 


40 


therefore conclude, that the author of them made 
use of the word Trinity, as in the following pas- 
sage, where he is giving a figurative and fanciful 
meaning to what we read of nine tribes and an half 
being on one side of the Jordan, and two and an 
half on the other; so that neither was the number 
ten complete on the one side, nor the number three 
on the other: “In which I conceive this to be in- 
“ dicated, that those former people, who were under 
“the law, possessed a knowledge of the Trinity ; 
“not however entirely and perfectly, but in part. 
“For there was wanting to them in the Trinity a 
“ knowledge of the incarnation of the only begotten 
“ God ?.——Those tribes therefore were not two, 
‘lest the fathers should be without the faith and 
“ salvation of the Trinity; nor were they three en- 
“tire and perfect, lest the mystery of the blessed 
“ Trinity should seem already complete in them 4.” 
After quoting John xvi. 14. he continues, “ You see 
“ that not only in the time of Moses is that number 
“ three shewn to be incomplete, but Jesus also says 
“to his disciples, Ye cannot yet hear, unless the 
“ Comforter be come, the Spirit of Truth: because 
“ through him and in him is completed the perfec- 
“ tion of the Trinity τ. 

One of the most remarkable passages in support 


THEOPHILUS, A.D. 180. 


P In quo arbitror illud indi- 
cari, quod et illi priores, qui per 
legem agebantur, contigerint 
quidem scientiam Trinitatis, 
bon tamen in et perfecte, 
sed ex parte. Dest oni il- 
lis in Trinitate, etiam Dei uni- 
geniti incarnationem cogno- 
scere. Hom. IIT. §. 2. p. 402. 

1 Propterea ergo tribus ille 


neque dus sunt, ne patres ex- 
tra fidem et salutem sint Trini- 
tatis: neque trea integra et per- 
fecte, ne beate Trinitatis in il- 
lis jam sacramentum videretur 
expletum. Ib. 

* — quia per ipsum et in ipso 
adimpletur perfectio Trinitatis. 
Ρ. 403. 


THEOPHILUS, A. D. 180. 41 


of the Trinity is in Origen’s first Homily upon the 
Book of Kings: and though this Homily only ex- 
ists in a Latin translation, the author of which is 
unknown, yet we cannot doubt, that the sentiment 
at least proceeded from the original writer. “What,” 
he says, “are those things, in which it is my duty 
* to speak in a lofty strain? When I speak of the 
“ omnipotence of God, of his invisibility and eter- 
“ nity, I speak in a lofty strain. When I speak of 
“ the coeternity of his only Begotten, and his other 
“ mysteries, I speak in a lofty strain. When I dis- 
“cuss the greatness of the Holy Ghost, I speak in 
“a lofty strain. In these things only is it allowed 
“us to speak in a lofty strain. After these three 
“things you should use no more lofty language. 
“ For all things are low and mean, with reference 
“to the loftiness of this Trinity. Be unwilling, 
“ therefore, to speak loftily upon many subjects, ex- 
“ cept concerning the Father, and the Son, and the 
“ Holy Ghost*.” 

We have also the Greek word τριὰς in Origen’s 
commentary upon Psalm xvii. 16, The foundations 
of the world were discovered at thy rebuke; upon 
which he observes, “ It is good also that the founda- 
“ tions of the world were discovered, that the blessed 
‘“ Trinity might be seen, which has the command of 


* Que autem sunt, in quibus 
excelsa me loqui necesse est ? 
Quando de omnipotentia Dei 
loquor, de invisibiltate et sem- 
piternitate ejus, excelsa loquor. 
Quando de unigeniti ejus co- 
eternitate ceterisque ejus mys- 
teriis pronuncio, excelsa loquor. 
Quando de Sancti Spiritus mag- 
nificentia dissero, excelsa loquor. 


In his tantum nobis conceditur 
loqui excelsa. Post hee tria 
jam nihil loquaris excelsum. 
Omnia enim humilia sunt et 
dejecta, quantum ad Trinitatis 
hujus celsitudinem spectat. No- 
lite ergo multiplicare loqui ex- 
celsa, nisi de Patre et Filio et 
Spiritu Sancto. §. 13. p. 488. 


42 THEOPHILUS, A.D. 180. 

“ creation’.” Again, upon Psalm xxiii. 1, The earth 
ts the Lord’s, and the fulness thereof; the world, 
and they that dwell therein, Origen says, “ Not only 
“the earth, and the fulness thereof, but also the 
“world. The sinner dwells in the wilderness; but 
“he that is in the church, which is filled by the 
“ blessed Trinity, dwells in the world, which is the 
“ church &c.°” 

Origen’s commentary upon the 36th, 37th, and 
38th Psalms was translated by Rufinus, who tells 
us, that he merely expressed what he found in the 
original. I therefore quote the following remark- 
able passage from this Latin version. After refer- 
ring to Exodus iii. 3, he says, “It is therefore a 
“ great sight, when God is seen with a pure heart. 
“It is a great sight, when the Word of God, and 
* the Wisdom of God, which is his Christ, is recog- 
“ nised with a pure heart. It is a great sight to 
“ recognise and believe in the Holy Ghost. This 
“ great sight therefore is the knowledge of the 
“ Trinity *.” 

Again we have the Greek word τριὰς in the com- 
mentary upon Psalm xxxvii. 22, Forsake me not, 
O Lord my God, be not far from me. Origen 
writes, “ This is a good beginning to prayer, For- 
« sake me not, O Lord my God, be not far from 
“me; make haste to help me, O Lord my salva- 


© *Ayabdy δὲ καὶ τὸ ἀποκαλυφϑὴ- 
yar τὰ θεμέλια τῆς οἰκουμένης, ἵνα 
θεωρηθῇ ἡ ἁγία Τριὰς, ἥτις ἄρχεται 
τῶν κτισμάτων. vol. II. p. 607. 

5 Ὁ δὲ ἐν τῇ ἐκκλησίᾳ τυγχάνων 
τῇ πεκληρωμένῃ τῆς ὠγίας Τριάδος, 

og κατοικεῖ τὴν οἰκουμένην, ἥτις 
ἐστὶν ἡ ἐκκλησία. p. 626. 

x Magna ergo est visio, cum 


puro corde Deus videtur. Magna 

est visio, cum puro corde Ver- 

bum Dei, et Sapientia Dei, qui 

est Christus ejus, agnoscitur. . 
Magna visio est agnoscere et 

credere in Spiritum Sanctum. 

Magna ergo hc visio scientia 

Trinitatis est. p. 670. 


THEOPHILUS, A. D. 180. 48 


“ton; for he has in himself also the blessed Tri- 
“nity’.” Again, upon Psalm xxxviii. 5, Lord, 
make me to know mine end, he observes, “The end 
“of reasonable nature is the knowledge of the 
“ blessed Trinity*.” Again, upon Psalm lxi. 4, ἢ 
will abide tn thy tabernacle for ever, he writes, 
“Every one that is perfect abideth in holiness for 
“ever in that tabernacle: which is shewn in the 
“ following passage, Who shall tabernacle in thy 
“< holy hill? (Ps. χν. 1.) For this abiding for ever 
‘is the same with the tabernacle, which the Lord 
“ pitched and not man. (Heb. viii. 2.) But if such 
“ἃ tabernacle as this has such great perfection, as 
“to be the holy of holies, yet there is after this a 
“ condition exceeding the powers of reason, accord- 
“ing to which they will be in the Father and the 
“Son, or rather in the Trinity.” Again, upon 
Psalm exxxvi. 2, Give thanks unto the God of gods, 
after shewing the meaning of gods, he continues, 
“ The apostle also says, though there be gods many 
“ and lords many in heaven and on earth, (1 Cor. 
“ viii. 5.) yet that those who are called Gods, after 
“ the Trinity, are such by a participation of divinity: 
“ but the Saviour is God, not by participation, but 
“ ἴῃ essence.” Again, upon Psalm cxlv. 8, Great 
is the Lord and greatly to be praised, and of his - 
greatness there is no end, he writes, “ The contem- 
“ plation of all created things is bounded: but only 


Υ͂ — ἔχει γὰρ ἐν ἑαυτῷ καὶ τὴν 
dylay Τριάδα. p. 680. 

2 Πέρας ἐστὶ τῆς λογικῆς φύσεως 
ἥ γνῶσις τῆς ἁγίας Τριάδος. p. 680. 

ἃ Πλὰν εἰ καὶ οὕτω τελειότητος 
ἔχει ἡ τοιαύτη σκηνὴ, ὡς καὶ ἅγια 
ὧγίων εἶναι, ἀλλ᾽ οὖν ἐστι μετ᾽ αὐ- 
τὴν κατάστασις ὑπερέχουσα τῶν 20- 


γικῶν, καθ᾽ ἣν ἔσονται ἐν Πατρὶ καὶ 
Tig, μᾶλλον δὲ τῇ Ὑριάδι. p. 739. 

Ὁ. ἀλλὰ τοὺς λεγομένους μετὰ 
τὴν Τριάδα Θεοὺς μετουσίᾳ θεότητος 
εἶναι; τοιούτους" ὁ δὲ σωτὴρ οὐ κατὰ 
μετουσίαν, ἀλλὰ κατ᾽ οὐσίαν ἐστὶ 
Θεός. p. 833. 


44 ‘THEOPHILUS, A. D. 180. 


“the knowledge of the blessed Trinity is without 
“end*.” Again, upon Psalm cxlvii. 13, He hath 
strengthened the bars of thy gates, “The bars of 
“ Jerusalem are the practical virtues, which hinder 
“the enemy from entering: but the bars of Sion 
“ are the heavenly doctrines, and the right faith in 
“the adorable and blessed Trinity4.” These two 
words, προσκυνητῆς τριάδος, contain in fact the whole 
doctrine of the Trinity: for they shew, that Origen 
united all the three persons as objects of the same 
‘adoration. 

There are some very remarkable attestations to 
the doctrine of the Trinity, and repeated use of 
the term 7yinitas, in the Latin version of Origen’s 
commentary upon the Song of Solomon: but since 
Rufinus seems to have made a loose and paraphras- 
tic translation, I shall only give references to some 
of the passages. They will be found in Prolog. 
p. 29, 30. lib. II. in Cant. i. 11, 12. p. 62. lib. IT. 
in Cant. ii. 9. p. 83, 84. 

The same may be said of Origen’s Homilies upon 
Isaiah, which were translated by Jerom: in which, 
according to Rufinus, he took great liberties with 
the original, and removed objections from passages 
concerning the Trinity. This is expressly said of 
the first of the following passages, in all of which 
the word Triniias will be found. Hom. I. ἃ. p. 107. 
Ib. 4. p. 107. Hom. IV. 1. p. 112: but the same tes- 
timony, which charges Jerom with interpolating 
the first passage, proves that Origen interpreted the 


© Πάντων μὲν τῶν γεγονότων % 4 Τῆς δὲ Σιῶν, τὰ οὐράνια δόγ- 
θεωρία πεπέρασται᾽ μόνη δὲ ἡ γνῶ- ματα, καὶ 4 ὀρθὴ πίστις τῆς προσκυ- 
σις τῆς ἁγίας Τριάδος ἐστὶν ἀπέραν- νητῆς καὶ ὡγίας Τριάδος. p. 845. 
τος. P. 843. 


THEOPHILUS, A.D. 180. 45 


two seraphim, mentioned in Isaiah vi. 2, of the Son 
and Holy Ghost. 

In his commentary upon St. J nee we find Origen 
speaking of a person committing himself at baptism 
* to the divine influence of the names of the ador- 
* able Trinity, which are then invoked ¢.” 

The word Trinétas is also found in the following 
passages of Origen’s commentary upon the Epistle 
to the Romans. Lib. III. §. 8. p. 514. lib. VII. §. 13. 
p. 611, 612. lib. VIII. §. ult. p. 642. 

Methodius in his Symposium made use of the 
word τριάς" and though we may condemn him for 
seeing an allusion to the Trinity in the sacrifice 
offered by Abraham, Gen. xv. 9, it is plain from the 
passage, that the word was in general use in his 
day‘. But there is another passage in the same 
work, which shews still more clearly, that not only 
the name, but the doctrine of the Trinity, was well 
understood in those days. Having compared the 
stars, which are mentioned in Rev. xii. 4. to the here- 
tics, he adds in the same allegorical strain which 
was then too common, “ Hence they are called 
“@ third part of the stars, as being in error. con- 
“ cerning one of the numbers of the Trinity; at one 
“ time concerning that of the Father, as Sabellius, 
“who said that the Omnipotent himself suffered ; 
“at another time concerning that of the Son, as 
‘* Artemas, and they who say that he existed in ap- 
‘* pearance only; and at another time concerning 


_ τῷ ἐμπαρέχοντι, ἑαυτὸν τῇ f*a συμβολιαῦς δάμαλιν ἔφη καὶ 
ὙΠ τῆς δυνάμεως τῶν τῆς προσ- αὖγα καὶ κριὸν τριετίζοντα, οἱονεὶ 
κυνητῆς Τριάδος ἐπκικλήσεων. Tom. τὴν γνῶσιν ἀκακέμφατον τῆς Τριάδος 
VI. 17. p. 133. ἐπκανηρημένα. Orat. V. p.g2. 


46 


“that of the Spirit, as the Ebionites, who contend 
“ that the prophets spoke of their own impulses.” 

I have brought all these passages together, as 
shewing the use of the term τριὰς among Greek 
writers, who lived in the three first centuries. Suicer 
has noticed very few of them. 

10. Theophili ad Autolycum, 18. p. 362. 

Theophilus, after making some remarks upon the 
creation of man, as recorded by Moses, says, “ We 
“ also find God speaking, as if he wished for assist- 
“ ance, Let us make man after our image and itke- 
“ness. But He did not say, Let us make, to any 
“other than to His own Word and His own Wis- 
“dom.” Here again we find the term Wisdom 
applied to the Holy Ghost; though it might per- 
haps be thought, that Theophilus meant merely to 
speak of the Son, and to apply to him the two 
epithets of the Word and Wisdom. This however 
is rendered improbable by the preceding passage: 
and we find Irenzeus expressing precisely the same 
sentiment: “ The angels did not make us, nor form 
“us; nor could angels make the tmage of God; 
“nor any one else, except the Word of the Lord, 
“nor any power which was far removed from the 
“‘ Father of the universe. For God had no need of 
“ those to make what he had predetermined with 


THEOPHILUS, A. D. 180. 


6 Ὅθεν καὶ τρίτον τῶν ἀστέρων ἰδίας κινήσεως τοὺς προφήτας λελα- 


ἐκλήθησαν μέρος, οἷον περὶ ἕνα τῶν 
ἀριθμῶν τῆς Τριάδος διεσφαλμένοι, 
ὅτε μὲν τὸν τοῦ Πατρὸς, ὡς Σαβέλ- 
λιος, αὐτὸν τὸν ΤΙαντοκράτορα λέξας 
«ᾳεκονθέναι" ὅτε δὲ τὸν τοῦ Tied, ὡς 
᾿Αρτεμᾶς καὶ οἱ δοκήσει αὐτὸν ἀπο- 

1s πεφυκέναι᾽ ὅτε δὲ περὶ τὸν 
τοῦ πνεύματος, ὡς ᾿Ἐβιονᾶιοι, ἐξ 


ληκέναι φιλονεικοῦντες. Οταῖ, VIII. 
113. 

DYEr: μὴν καὶ ὡς βοηθείας χρή- 
Luv ὃ Θεὸς εὑρίσκεται λέγων, Ποιή- 
caper ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ 
ὁμοίωσιν. Οὐκ ἄλλῳ δέ τινι εἴρηκε, 
Ποιήσωμεν, ἀλλ᾽ ἃ τῷ ἑαυτοῦ λόγῳ 
καὶ τῇ ἑαυτοῦ σοφίᾳ. 


IRENZUS, A.D. 186. 47 


“5 himself to make, as if he had not his own hands. 
“ For there is always present with him his Word 
“ and Wisdom, the Son and Holy Ghost, by whom 
““ and in whom he made all things freely and volun- 
* tarily; to whom also he speaks, when he says, 
“ Let us make man after our image and likeness'.” 
Irenzus expresses the same notion in another place ; 
“ This is the Father, this is God, this is the Crea- 
“ tor, who made those things by himself, that is, by 
“ His Word and Wisdom *.” These passages are 
sufficient to shew, that it is not merely a modern 
interpretation, which finds an argument for the Tri- 
nity in the words spoken by God in Gen. i. 26; and 
Irenzus not only supposed the Son and the Holy 
Ghost to be present with God in the work of crea- 
tion; but he considered it to be indifferent, whether 
he spoke of God creating the world by himself, or 
by his Son and the Holy Ghost. 


IrEN2zvs, A. Ὁ. 185. 
11. Trenai lib. IV. c. 4. §. 2. p. 381. 

Any passage, which speaks of the Father being 
in the Son, and the Son in the Father, may be 
quoted as an instance of belief in the doctrine of the 
Trinity. One of these, from the writings of Irenzus, 
has been given in my other work, N°. 49: “ It is 
* by the Son who is in the Father, and has the Fa- 
“ ther in himself, that he, who is truly God, has 

' Adest enim ei semper Ver- * Hic Pater, hic Deus, hic 
ie et Sapientia, Filius et Spi- Conditor, hic Factor, hic Fabri- 

r quos et in quibus cator, qui fecit ea per semet- 
ἀμαςἢ ibere et sponte feclt ad ipsum, hoc est, per Verbum et 
quos et loquitur, dicens, Faci- per Sapientiam suam. II. 30, 9. 
amus hominem ad imaginem et p. 163. See also IV. 7, 4. p. 
similitudinem nostram. IV. 20. 6. IV. 20, 4. p. 254. V. 6, 
I. p. 253. 1. p. 299. V. 28, 4. p. 327. 


48 IRENZUS, A. Ὁ. 185. 


“ been manifested unto us.” The following passage 
is still more remarkable, in which Irenzus appears 
to quote from some other writer: “ He also spoke 
“ well, who said that the Father himself, who can- 
“ not be measured, is measured in the Son; for the 
* Son is the measure of the Father, since he also 
“ contains Him!.” The passage, when thus literally 
translated, is somewhat obscure and mystical: but 
to conceive of: any being, that he is the measure of 
God, and that he contains or comprehends Him, 
who is immeasurable and incomprehensible, can only 
be reconciled with a belief in the divinity of that 
being. Irenzus expresses his own ideas upon this 
subject, when he says elsewhere, “ With relation to 
“ His greatness and marvellous glory xo man shall 
“ see God and live: for the Father is incomprehen- 
“ sible™.” He here says that the Father is incom- 
prehensible, txcapabiits, and in the former passage 
he calls Him immeasurable, immensus; and yet he 
says that the Son comprehends, capit, Him. Bishop 
Bull has some valuable remarks upon this passage": 
and he refers to the words of Irenzus in another 
place, where he is speaking of the Gnostic notion that 
“ Bythus and Sige produced Nus, which was simi- 
“lar and equal to him who produced it, and which 
“ alone comprehends the greatness of its Father °.” 
The notion, like most of those connected with Gnos- 


' Et bene, qui dixit ipsum section, where a fragment of 
immensum Patrem in Filiomen- the Greek is preserved, we find 
suratum: mensura enim Patris a terms ἀχώρητος καὶ ἀκατά- 
Filius, quoniam et capit eum. 

™ Sed secundum magnet ΙΑ . Tm Def. Fid. Nic. II. 5. 4. 
nem quidem ejus et mirabilem 9 Νοῦν, ὅμοιέν τε cai ἶσον 
gloriam nemo videbit Deum εἰ τῷ τροβαλέντι, καὶ δ μένον χωροῦντα 
vivet; incapabilis enim Pater. τὸ μέγεθος τοῦ Πατρός. I. 1.1. Ὀ. 5. 
IV. 20, 5. Ρ. 254. In the same 


IRENZUS, A.D. 185. 49 


‘ticism, is involved in fable and absurdity: but it 
shews, that if a being is supposed to comprehend 
the greatness of God, it must also be supposed to 
be similar and equal to God. 

12. Irenei 1. IV. c.14. §. 1. p. 348. 

I give the present passage, not merely as assert- 
ing the existence of Christ before all creation, (for 
the Arians did not deny this position,) but on ac- 
count of the expression of the Son abiding in the 
Father, which, as I observed in N°.11. is a direct 
support of the doctrine of the Trinity. “ For not 
“only before Adam, but before all creation, the 
“ Word glorified his Father, abiding in Him?.” The 
reader will remember, that the expressions of fhe 
Father being in the Son, and the Son in the Fa- 
ther, are used on more than one occasion by our 
Saviour; John x. 38; xiv. 10,11; xvii. 21—23. 
The Socinian and Unitarian interpreters explain 
these to mean, that there is an unity of counsel and 
operation between the Father and the Son; and 
that the Son is in the Father, because he did not 
speak or work miracles of himself, but from the 
Father. The reader will judge, whether this was 
the sense in which such expressions were used by 
Irenzus. 

18. Frenai 1. IV. c. 20. §. 3. p. 253. 

The present passage might have been added in 
N°, 10. to those which were brought to prove, that 
Irenzus applied the term Wisdom to the Holy 
Ghost: but I quote it separately, as bearing a re- 
markable testimony to the divinity of the third per- 
son of the Trinity: “ That the Word, that is, the 


P Non enim solum ante A- ditionem glorificabat Verbum 
dam, sed et ante omnem con- Patrem suum, manens in 60. 


E 


50 IRENZUS, A. Ὁ. 185. 


* Son, was always with the Father, I have proved at 
“ much length: but that Wisdom also, which is the 
“ Spirit, was with him before all creation, he says 
“ in the words of Solomon 4.” IJrenzeus then quotes 
Prov. iii. 19, 20; viii. 22-27. which passages (as 
I have observed in my other work, N°. 28.) were 
constantly referred by the fathers to the second and 
third persons of the Trinity. 
14. Irenai 1. IV. c. 20. §. 6. p. 254. 

Some allusion to the doctrine of the Trinity will 
perhaps be found in the following passage, where 
the three persons are united in a manner which 
would hardly have presented itself, if the second 
and third persons were merely created beings. “ This 
then was the mode in which God was manifested; 
“ for God the Father is revealed through all these 
“ means, the Spirit operating, the Son ministering, 
“and the Father approving, by all which together 
“ man’s salvation is completed.” A similar idea 
may also be traced in the following passage, where 
the original Greek is preserved: “ Man, who was 
‘* created and formed, was made after the image and 
* likeness of the uncreated God ; the Father approv- 
“ ing and commanding; the Son executing and cre- 
“ating; and the Holy Ghost supplying nourish- 
“ ment and increase *.” 


« Et quoniam Verbun, id est, 
Filius, semper cum Patre erat, 
per multademonstravimus. Quo- 
niam autem et Sapientia, que 
est Spiritus, erat apud eum ante 
ompem constitutionem, per Sa- 
lomonem ait. A difference will 
be observed between the phrases 
cum Patre and apud eum, which 
were probably in the Greek μετὰ 
τοῦ πατρὸς and πρὸς αὐτόν. T have 


translated constitutionem as κτί- 
σιν». 

τ Sic igitur manifestabatur 
Deus; per omnia enim hc 
Deus Pater ostenditur, Spiritu 
quidem operante, Filio vero min- 
istrante, Patre vero compro- 
bante, homine vero consum- 
mato ad salutem. 

5. Ὁ youths καὶ πεπλασμένος 
ἄνθρωπος κατ᾽ εἰκόνα καὶ ὁμοίωσιν 


IRENXUS, A. Ὁ. 185. 51 


15. Irenai 1. IV. ς. 20. §.12. p. 257. 

The following passage could only have been writ- 
ten in an age, when allegorical interpretation was 
eagerly followed: but I would add, that it could 
only have proceeded from a writer, who believed in 
the doctrine of the Trinity: “So also Rahab the 
“ harlot—entertained the three spies, who spied the 
“« whole country, and hid them in her house, i.e. the 
“ Father and the Son with the Holy Ghost.” It is 
not my intention to defend Irenzeus for this fanciful 
allegory. The fault was in the system, not in the 
individual writer ; and whoever will consult Origen 
upon this passage, will find him not only interpret- 
ing the three spies to mean three angels, but indulg- 
ing in many trifling speculations upon the name of 
Rahab and the whole of her history". Irenzeus, as 
will be seen, merely mentions the allusion, and does 
not dwell upon it: but I repeat, that the notion 
would never have entered into his mind, if he had 
not seen some kind of resemblance or equality be- 
tween the Father, Son, and Holy Ghost. 

16. Irenat 1.V. c.18. §. 2. p. 315. 

“‘ And thus there is shewn to be one God the 
“ Father, who ts above all, and through all, and in 
“all things. The Father is above all things, and 
* he is the head of Christ: the Word is through all 
“ things, and he is the head of the church: the 
“ Spirit is in all of us, and he is the living water, 


τοῦ ἀγεννήτου γίνετα; Θεοῦ" τοῦ μὲν qui speculabantur universam ter- ᾿ 

Πατρὸς εὐδοκοῦντος καὶ κελεύοντος, ram, et apud se abscondit ; Pa- 

τοῦ δὲ Thi apdocarres καὶ δημιουρ- trem acilicet et Filium cum 

γοῦντος, τοῦ δὲ Πνεύματος τρέφοντος Spiritu Sancto. 

καὶ αὔξοντος. IV. 38, 3. p. 285. ἃ To Lib. Jesu Nave, Hom. 
‘Sic autem et Raab fornicaria III. 3. vol. II. p. 403. 

——suscepit tres speculatores, 


EQ 


52 IREN EUS, A. D. 185. 


“which the Lord supplies to those who believe 
“ rightly in him, and love him, and know that there 
“ἐφ one Father, who is above all, and through all, 
“and in us all*.” I have quoted this passage, not 
only as illustrating the belief of Irenzeus himself, 
but as containing an interpretation of the words of 
St. Paul in his Epistle to the Ephesians, iv.6. That 
this text might be considered to contain an allusion 
to the Trinity, had been my own notion upon the 
first perusal of this Epistle: and I subsequently 
found the idea confirmed by the passage now pro- 
duced from Irenzus. There can be no question, 
that Irenzeus conceived St. Paul’s words to admit an 
application to the Son and the Holy Ghost, as well 
as to the Father. He probably had the same text 
in view, and applied it in the same way, when he 
said in another place, “ The Son has been present 
“ with his creatures from the beginning, and reveals 
“ the Father to all, to as many as the Father wishes, 
sand when he wishes, and how he wishes: and 
“ therefore in all and through all things there is 
* one God the Father, and one Word the Son, and 
* one Spirit, and one salvation to all who believe in 
“him.” Nor was Irenzus the only one of the 
fathers, who gave this meaning to the words of St. 


x Et sic unus Deus Pater 


ostenditur, qui est super omnia, 
et per omnia, et in omnibus. 
Super omnia quidem Pater, et 
ipse est caput Christi: per om- 
nia autem Verbum, et ipse est 
caput Ecclesie: in omnibus au- 
tem nobis Spiritus, et ipse est 
aqua viva, quam ‘prestat Domi- 
nus in se recte credentibus, et 
diligentibus se, et scientibus 
quia unus Pater, qui est super 


omnia, et per omnia, et in omni- 
bus nobis. 

y Ab initio enim assistens 
Filius suo plasmati revelat om- 
nibus Patrem, quibus vult, et 
quando vult, et quemadmodum 
vult Pater: et propter hoc in 
omnibus et per omnia uous 
Deus Pater, et unum Verbum 
Filius, et unus Spiritus, et una _ 
salus omnibus credentibus in 
eum. IV. 6, 7. p. 235. 


IRENZUS, A. Ὁ. 185. 58 


Paul. Hippolytus, in a passage which I shall quote 
more at length in N°. 43. and which contains an 
express assertion of the doctrine of the Trinity, 
says, “ The Father is over all, the Son through all, 
* and the Holy Ghost in 8115." Origen’s commen- 
tary upon the Epistle to the Romans contains a 
similar allusion: but I only refer to the passage*, 
because the Latin version of Rufinus cannot be 
depended on for its accuracy. Athanasius quotes 
the passage as indicative of the Trinity in several 
places, but particularly in the two following: 
‘“‘ There is one God the Father, having his existence 
‘in himself, inasmuch as he is over al/; and re- 
‘ vealed in the Son, inasmuch as he extends through 
“all; and in the Holy Ghost, inasmuch as he 
“ operates ἐπ all by the word which is in him».” 
And again; “ And thus one God is preached in the 
“ church, who ts over all, and through all, and in 
“all: over all, as the Father, as the principal and 
“fountain; through all, by the Word ; and tm all, 
“in the Holy Ghost*.” 

The object of the present work does not lead me 
to consider whether the fathers were right in sup- 
posing St. Paul to allude to the three persons of the 
Trinity in Eph, iv. 6.4 But if any person should 


2 Ὁ ὧν Πατὴρ ἐπὶ «άντων, ὃ δὲ 
Ὑῶς διὰ πάντων, τὸ δὲ ἅγιον πνεῦμα 
ἐν πᾶσιν. Cont. Noetum 14. vol. 
IL. p. 16. 

Ὁ Lib. VII. §. 13. p. 612. 

> Εἴς Θεὸς ὁ Πατὴρ ἐφ᾽ ἑαυτῷ ὧν 
κατὰ τὸ ἐκὶ πάντων εἶναι, καὶ ἐν τῷ 
Υἱῷ δὲ φαινόμενος κατὰ τὸ διὰ πάν- 
τῶν διήκειν, καὶ ἐν τῷ ΤΙνεύματι δὲ 
κατὰ τὸ ἐν ἅπασι διὰ τεῦ λόγου ἐν 
αὐτῷ ἐνεργεῖν. Orat. ILE. 15. p. 
565. 


ς Καὶ οὕτως εἷς Θεὸς ἐν τῇ ἐκκλη- 
ole κηρύττεται, ὃ ἐπὶ πάντων, καὶ 
διὰ κάντων, καὶ ἐν πᾶσιν" ἐκὶ κάν- 
τῶν μὲν, ὡς Πατὴρ, ὡς ἀρχὴ καὶ 
πηγή διὰ πάντων δὲ, διὰ τοῦ Αόγου" 
ἐν κᾶσι δὲ, ἐν τῷ Πνεύματι τῷ ἁγίῳ. 
Epist. I. ad Serap. 28. p. 676, 
677. See also §. 14. p. 663. 

4 Upon this subject see Wa- 
terland, vol. I. p. 6; vol. III. 
p- 6o. 


E 3 


δά CLEMENS ALEXANDRINUS, A.D. 194. 


oppose this interpretation, he must oppose it upon 
the principle, that in all the three expressions, above 
all, through all, and in all, St. Paul had only in 
view God the Father: and he must then allow, even 
upon his own hypothesis, that the fathers applied 
expressions to the Son and to the Holy Ghost, which 
can only be applied properly to God the Father. 


CLEMENS ALEXANDRINUS, A. D. 194. 


17. Clementis Pedagog. 1. 1. c. 6. p. 123. 

The following passage is quoted by bishop Bull, 
as “a full and perfect confession of the most holy 
“ Trinity®:” and it is the more remarkable, because 
there is nothing preceding, which led Clement thus 
to apostrophize the three pérsons, or to mention the 
third person at all. He had been alluding to our 
Saviour’s words in Luke xi. 28, Yea rather, blessed 
are they that hear the word of God and keep tt: 
and the occasion, which called forth these words, 
leading him to speak of Christ being born of a 
virgin, he breaks out into the following exclamation: 
“Ὁ mysterious wonder! The universal Father is 
“one; the universal Word also is one; and the 
“ Holy Spirit is one, and this same Spirit is every 
‘“ wheref.” Beside the testimony here borne to the 
doctrine of a Trinity, the reader will observe, that 
ubiquity is ascribed to the Holy Spirit. 

18. Clementis Pedagog. |. 1. c. 7. p. 129. 

In accordance with the remark made at the be- 
ginning of N°. 11. the following passage is indica- 
tive of the doctrine of the Trinity: “Since I have 


© Def. Fid. Nic. II. 6. 3. ὅλων Λόγος" καὶ τὸ Πνεῦμα τὸ ἅγιον 
ΓὮ θαύματος μυστικοῦ" εἷς μὲν ἕν, καὶ τὸ αὐτὸ πανταχοῦ. 
ὁ τῶν ὅλων Πατήρ᾽ εἷς δὲ καὶ ὁ τῶν 


CLEMENS ALEXANDRINUS, A.D. 194. 55 


“proved that we are all called children by the 
“ scriptures, and not only this, but that we who be- 
“lieve in Christ are figuratively termed babes, and 
“that the Father of the universe is alone perfect: 
“(for the Son is in Him, and the Father in the 
“Son 1) it is time for me, according to the order 
“which I am following, to explain the nature of 
“ our Instructors.” The words included in the par- 
enthesis seem to have been called for by some such 
train of thought as this. Having said that God the 
Father alone is perfect, Clement was aware that he 
might seem to exclude the Son from being perfect: 
and he meets such a remark by saying, that the 
perfection of the Son is implied and included in the 
perfection of the Father: for the Son is in the Fa- 
ther, and the Father in the Son. That this train 
of thought has not been attributed fancifully to Cle- 
ment, is evident from his own words in another part 
of this treatise; where, after quoting the magnificent 
prophecy of Isaiah, ix. 6. he exclaims, “O the mighty 
“ God! O the perfect Child! the Son in the Father, 
“and the Father in the Son*!” Here Clement not 
only says, as in the first quoted passage, that the 
Father is in the Son, and the Son in the Father ; 
but he says expressly, not by implication and infer- 
ence, that the Son, the mighty God, is perfect: and 
since he says in the other place, that the Father 
alone is perfect, the two statements can only be re- 
conciled by the addition, which is made by himself, 
that the Father is in the Son, and the Son in the 
Father ; which is in fact the doctrine of the Trinity. 


5 —— pow ὃὲ εἶναι τέλειον τὸν τελείου παιδίου: ὙΏς ἐν Πατρὶ, καὶ 
Πατέρα τῶν ὅλων" ἐν αὐτῷ γὰρ ὁ Πατὴρ ἐν Tig. The passage is 
Tihs, καὶ ἐν τῷ Ὑἱῷ ὁ πατήρ. quoted in my other work, No. 

ΒὮ τοῦ μεγάλου Θεοῦ" ὦ τοῦ 75. 
E4 


56 CLEMENS ALEXANDRINUS, A.D. 194. 


The same notion is also expressed in the following 
passage, where, after enumerating the different epi- 
thets and attributes of God, he concludes, “ So that 
“ it is evident that the God of the universe is one, 
“ and one only, good, just, the Creator, the Son in 
“ the Father, to whom be glory for ever and ever. 
“ Ameni.” 
19. Clementis Pedagog. |. 1. ς. 8. p. 135. 

The following passage was quoted incidentally in 
my former work, N°. 80. “ Nothing therefore is 
“ hated by God, nor yet by the Word, for both are 
“ one, God: for he says, In the beginning the Word 
“ was in God, and the Word was God*.” This 
same idea of both being one is found still more 
strongly expressed at the end of this treatise, where 
Clement addresses a prayer to the Logos, and begins 
it with these words, which it is difficult to translate: 
‘“ Be merciful, Instructor, to thy children, O Father, 
“ the Director of Israel, Son and Father, both one, 
“ Lord!.” 

20. Clementis Pedagog.\. 11]. c. wit. p. $11. 

The next passage is obscure, and difficult to be 
translated : but, as bishop Bull justly observes, “ in 
“ meridiana luce czcutit, qui non clare videt, in hac 
“. δοξολογίᾳ, plenam et perfectam consubstantialis Tri- 
“ nitatis, hoc est, unius Dei in tribus personis, 
“ Patre nempe, Filio et Spiritu S. subsistentis, con- 
“ὁ fessionem contineri™.” It is a continuation of the 


Ως εἶναι ταῖς ἀληθείᾳις κατα- 
φανὲς τὸ [τὸν] τῶν συμπάντων Θεὸν 
ἕνα μόνον εἶναι, ἀγαθὸν, δίκαιον, δη- 
puoupyiy, Thy ἐν Πατρὶ, ᾧ ἡ δόξα εἰς 
τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 1. 
8. ρ. 142. 

Κ Οὐδὲν ἄρα μισεῖται ὑπὸ τοῦ Θεοῦ" 
ἀλλ᾽ οὐδὲ ὑπὸ τοῦ Λόγου" ἣν γὰρ ἄμ- 


φω, ὁ Θεός. See Bull, Def. Fid. 
Nic. II. 6. 4. 

Ἰλαθι τοῖς σοῖς, Παιδαγωγὲ, 
ταιδίοις, Πατὴρ, ἡνέοχε Ἰσραὴλ, Ti 
καὶ Πατὴρ, & ἄμφω, Κύριε. 1Π. ult, 


Ρ. 311. 
™ Def. Fid. Nic. II. 6. 4. 


CLEMENS ALEXANDRINUS, A.D. 194 57 


prayer, of which I have quoted the beginning in 
N°. 19; and Clement asks leave to “ offer praise 
“ and thanksgiving to the only One, to the Father 
* and Son, Son and Father, to the Son, who is In- 
“structor and Teacher, together with the Holy 
“ Ghost, in all things one, in whom are all things, 
“ through whom all things are one, through whom is 
“ eternity®.” There may be parts of this sentence 
which are difficult to comprehend; but it is un- 
questionable, that the Son and Holy Ghost are 
united with the Father as objects of praise, and the 
Greek words can hardly admit any other construc- 
tion than that which declares the three persons to 
be One. 

21. Clem. Alex. Strom. lib. VII. c. 18. p. 881. 

_If Clement had not believed the Son to be equal 
with the Father, and in some sense identified with 
him, he could never have written the following sen- 
tence without blasphemy. “ Does not our Saviour, 
“‘who wishes the Christian fo be perfect as the 
* Father who ts in heaven, that is, himself; who 
“ says, Come ye children, hear from me the fear of 
“ the Lord, (Psalm xxxiv. 11.) does he not wish 
“him to be worthy of receiving assistance from 
“ himself°?” It would be sufficiently remarkable, 
that Clement makes Christ the speaker of those 
words in Psalm xxxiv. 11. but it is much more so, 


9 Αἰνοῦντας εὐχαριστεῖν τῷ μένῳ 
Πατρὶ καὶ Tig, Υἱῷ καὶ Πατρὶ, sas- 
δωγωγῷ καὶ διδασκάλῳ ὙἱἹῷ, σὺν καὶ 


τῷ ἁγίῳ Πνεύματι, πάντα τῷ él, φόβω 


ἐν ᾧ τὰ πάντα, δι' ὃν τὰ πάντα &, δι᾽ 
ὃν τὸ ἀεί. I should wish to read 
the last words thus, δ ἂν τὰ πάν- 
τα, ἐν [ᾧ wai] δὲ ἣν τὸ ἀεί. 

© Καὶ μή τι τὸν γνωστικὸν τέλειον 


εἶναι βουλόμενος ὁ σωτὴρ ἡμῶν ὡς τὸν 
οὐράνιον Πατέρα, τουτέστιν ἑαντὸν, 
ὁ λέγων, Δεῦτε τέκνα, ἀκούσατέ μου 
Κυρίου, κ. τιλ.;} The reader 
of Clement will readily under- 
stand why I have rranslated τὸν 
γνωστικὸν the Christian. I may 
refer to my Bampton Lectures, 
note 35. 


' 68 .CLEMENS ALEXANDRINUS, A.D. 194. 


that in alluding to the passage, Be ye perfect, even 
as your Father which ts in heaven ts perfect, (Matt. 
v. 48.) he says that Christ proposed “ the Father, 
“ἢ, 6. himself,” as this model of perfection. 
22. Clem. Alex. Quis Dives Salvetur? §.33.p.954. 
Having given exhortations to charity, he tells the 
Christian not to regard the outward appearance, 
however mean or squalid it may be: “ this figure is 
“laid upon us from without, the covering of our 
“ entrance into the world, that we may be able to 
“ enter into this place of common discipline: but 
* the unseen Father dwelleth within, and his Son, 
“ who died for us, and rose again with us?.” What 
follows is still stronger, and more expressive of the 
Trinity. “ This figure, which meets the eye, de- 
“ ceives death and the devil. For the internal riches 
“and beauty cannot be discerned by them :—they 
“do not know what sort of treasure we bear in 
“ earthen vessels, (2 Cor. iv. 7.) which is fenced 
“ round with the power of God the Father, and the 
* blood of God the Son, and the dew of the Holy 
* Ghost3.” I have alluded to the remarkable ex- 
pression of “ the blood of God the Son” in my other 
work, N°. 11. but the passage strongly confirms the 
doctrine of the Trinity, as well as of Christ’s divi- 
nity. The term dew may be merely metaphorical, 
as in our liturgy, pour upon them the continual dew 
of thy blessing: or it may allude to the Holy Ghost 
accompanying the water of baptism. 


PTAAN Sider ὁ κρυκτὸς ἐνοικεῖ oper, δυνάμει Θεοῦ Πατρὸς καὶ af- 
Πατὴρ, καὶ ὁ τούτου παῖς ὁ ὑπὲρ ἦ- ματι Θεοῦ παιδὸς καὶ δρόσῳ Πνεύμα- 
μῶν ἀποθανὼν, καὶ μεθ᾿ ἡμῶνάναστάς. τες ἁγίου περιτετειχισμένον. Dr. 

4 Οὐκ ἐπιστάμενοι πηλίκεν tok Hickes would read περετετειχισ.- 
θησαυρὸν ἐν ὀστρακίνῳ σκεύει βαστά- μένοι. 


CLEMENS ALEXANDRINUS, A.D.194 59 


23. Clements Fragmentum, p. 1019. 

Archbishop Potter extracted this fragment from 
a MS. in the Bodleian Library", which contains a 
work of Macarius Chrysocephalus* upon the gospel 
of St. Matthew. The fragment begins thus: Οὐκ 
ἀνθρωπίνην οὖν ὁμοίωσιν ὁ παράκλητος ἐνταῦθα λαμβάνει, ἀλλὰ 
περιστερᾶς. The same fragment was also published 
by Fabricius, in his edition of Hippolytus, (vol. II. 
Ῥ. 71. Append.) with this variation, that instead of 
6 παράκλητος, he reads ὁ Θεός. Fabricius quotes the 
same MS. which was copied by Potter, and also an- 
other in the same library*. The latter MS. contains 
another work of Macarius upon the gospel of St. 
Luke, in which a small part of the same passage is 
quoted from Clement of Alexandria: but it is there 
given as follows: Οὐκ ἀνθρωπίνην ὁμοίωσιν ἐνταῦθα τοῦ Θεοῦ 
παρειληφότος, ἀλλὰ τὸ περιστερᾶς εἶδος. This variation 
is stated correctly by Potter, as I have observed by 
an inspection of the MSS., and Fabricius, perhaps, 
had not an accurate collation. There can be no 
doubt that the second reading is the correct one. It 
is confirmed by a Greek catena upon St. Luke, in a 
MS. at Vienna"; and by one published in Latin by 
Corderius®, in which we read, “ Non hic hominis, 
“sed columbz similitudinem Deus assumpsit:” so 
that we have here the remarkable expression “ of 
“ God having assumed, not the likeness of man, but 
“ the form of a dove.” 


τ Baroc. 156. in Mat. 1. VIII. teenth century. Bibl. Gr. vol. 
fol. 98. p. 2. ΜΠ. p. 771. 

5 He was archbishop of Phil- = t Baroc. 211. in Luc. 1. VII. 
adelphia, but Cave is unable toc. 13. 
fix his date. Fabricius is in- | "Cod. XLII. Theol. Lamhec. 
clined to place him in the four- * In Lue. c. iii. No. 33. 


TERTULLIANUS, A. D. 200. 


TERTULLIANUS, A. Ὁ. 200. 
24. Tertulliani Apol. c. 21. p. 19. 

Having spoken of the Son of God as the Logos 
or Word, he says, “ We have learnt that-he was 
* put forth from God, and begotten by being put 
* forth, and was therefore called the Son of God, 
“and God, from unity of substance: for God is a 
“ Spirit. And when a ray is put forth from the 
* gun, a part from the whole, yet the sun is in the 
“ray, because it is a ray of the sun, nor is the sub- 
“ stance separated, but extended. Thus Spirit pro- 
“ ceeds from Spirit, and God from God, as one light . 
“ kindled from another light. The original con- 
“ tinues entire and undiminished, although you bor- 
“row from thence many derivatives. In the same 
“manner what proceeds from God is God, and the 
“ Son of God, and both are one’.” This passage 
requires no comment. I have already spoken, in 
my other work, N°. 302, of the favourite illustra- 
tion of the fathers, by which they compared the ge- 
neration of the Son to the kindling of one light from 
another. Like all other illustrations or analogies, 
this is valid only in ‘certain points, nor must it be 
carried beyond the proper bounds. The fathers did 
not mean to explain the mode of the divine genera- 
tion, but merely to shew how one thing may pro- 
ceed from another without the original being dimin- 


Y Hunc ex Deo prolatum di- _ sed extenditur. Ita de Spiritu 


dicimus, et prolatione genera- 
tum, et idcirco Filium Dei, et 
Deum dictum ex unitate sub- 
atantise. Nam et Deus Spiritus. 
Et cum radius ex sole porrigi- 
tur, portio ex summa, sed sol 
erit in radio, quia solis est ra- 
dius, nec separatur substantia, 


Spiritus, et de Deo Deus, ut 
lumen de lumine accensum : 
manet integra et indefecta ma- 
terie matrix, etsi plures inde 
traduces qualitatum mutueris. 
Ita et quod de Deo profectum 
est, Deus est, et Dei Filius, et 
unus ambo. . 


TERTULLIANUS, A.D. 200. 61 


ished; and that the substance of both may be the 
same. The expression of the Nicene Creed, “ God 
“of God, Light of Light, Very God of very God,” 
is only a modification of the words used by Tertul- 
lian an hundred and twenty-five years before. 
25. Tertulliant de Oratione c. 2. p. 130. 

Among the passages of scripture which seem to 
support the unity of the Father and the Son, and 
consequently the doctrine of the Trinity, none are 
more plain and unequivocal than the declaration of 
our Saviour himself, 7 and the Father are one, 
John x. 30. The Socinian commentators contend, 
that this means an unity of counsel and action: 
* Ut voluntate ita operatione conspiramus: quicquid 
“ ego volo, vult Pater; et quicquid Pater operatur, 
“ per me operatur’.” “ Penitus inter nos consenti- 
“ mus et conspiramus. Unum inter se dicuntur, 
“ qui inter se uniti sunt, et plane consentiunt, unum 
“ gpirant; quod maxime locum habet inter filium 
“ patri obsequentissimum, et patrem filii amantissi- 
“mum*.” Such are the Socinian explanations of 
this passage, though the author of the last notices 
the fact, that the Jews, who heard our Saviour de- 
liver these words, put a very different construction 
on them, and took up stones to stone him, because 
that thou, being a man, makest thyself God. It is 
unquestionable, therefore, that the Jews understood 
something more than an unity of counsel: they 
thought, that if the Father and the Son are one, 
the Son as well as the Father must be God: and 
unless we believe that there are two Gods, we can 
only explain their unity according to the Trinitarian 
hypothesis. Tertullian appears to have taken the 

5 Crellius ad locum. * Slichtingius ad locum. 


62 TERTULLIANUS, A. D. 200. 


same view of these words. In his treatise upon the 
Lord’s Prayer, when he is explaining the first words 
of it, Our Father, which art in heaven, he says, 
“In addressing him as Father, we also call him 
“God. It is an appellation of affection and of 
“ power. The Son also is invoked in the Father: 
“for I, he says, and the Father are one.” If 
Tertullian had understood our Saviour to have 
spoken merely of an unity of counsel and action, 
he could not have inferred, that the Son, as well as 
the Father, is always included in the invocation of 
the Lord’s Prayer. See N°. 45. 
26. Tertulliani de Oratione, c. 25. 

The following passage is not in the edition of 
Tertullian published by Priorius in 1675. The 
treatise de Oratione was printed for the first time 
by Gagneius at Paris in 1545, and was evidently im- 
perfect. The edition of 1664 contained a few lines in 
continuation of the fourteenth chapter, which were 
supplied from a very ancient MS.: and in 1713 Mu- 
ratori published at Padua, in the third volume of his 
Anecdota, nine additional chapters, which he found 
in a MS. in the Ambrosian library at Milan. The 
bishop of Lincoln is inclined to doubt the genuine- 
ness of these additional chapters*: but they are admit- 
ted by Semler in his edition of Tertullian published 
at Hall in 1770, and again in 1824. In the fourth 
volume of that edition, c. 25, we have a dissertation 
upon the hours of prayer observed in the apostoli- 
cal times: and the writer, after observing, that the 
third, sixth, and ninth hours are mentioned in the 


> Item in Patre Filius invoca- ς Eccles. Hist. of the Second 
tur; Ego enim, inquit, et Pater and Third Centuries from the 
unum sumus. Writings of Tertullian, p. 406. 


TERTULLIANUS. A. Ὁ. 200. 63 


Acts of the Apostles, continues, “ Although no ob- 
“ servance of these hours is positively enjoined, yet 
“ it may be well to lay down some rule, which may 
“ enforce the exhortation to prayer, and drive us at 
“ times, as if by a law, to leave our business, and 
_ turn to such duties; so that we may do, what we 
“read was observed by Daniel according to the 
** Jewish custom, and pray not less than three times 
“a day at least, being under this obligation to the 
“ Father, Son, and Holy Ghost ἃ, Whatever trans- 
lation may be given of the last sentence, it seems 
plainly to declare, that we are bound to unite the 
three persons, Father, Son, and Holy Ghost, in our 
adorations: and perhaps we may find some con- 
firmation of the genuineness of this passage, when 
we see Cyprian also connecting the three Jewish 
hours of prayer with the Trinity, in a passage, 
which has considerable resemblance to this of 
Tertullian. Cyprian also wrote ἃ treatise upon the 
Lord’s prayer, in which he says, “We find that 
“ Daniel and the three children in offering their 
“‘ prayers observed the third, sixth, and ninth hours, 
“as a sacramental type of the Trinity, which was 
“ to be revealed in the last times *.” The same idea 
may be traced in a contemporary of Tertullian, 
Clement of Alexandria, who writes as follows: “If 


4 Etsi simpliciter se habeant 
sine ullius observationis pre- 
cepto, bopum tamen sit ali- 
quam constituere presumtio- 
nem, qua [que] et orandi ad- 
monitionem constringat, et qua- 
si lege ad tale munus extorqueat 
a negotiis interdum, ut quod 
Danieli quoque legimus obser- 
vatum utique ex Israelis disci- 
plina, ne minus ter die saltem 


adoremus, debitores Patris, et 
Filii, et Spiritus Sancti. 

ε In orationibus vero cele- 
brandis invenimus observasse 
cum Daniele tres pueros horam 
tertiam, sextam, nonam, sacra- 
mento scilicet Trinitatis, que 
in novissimis temporibus mani- 
featari habebat. De Orat. p. 
214-15. 


64 TERTULLIANUS, A. D. 200. 


“‘ some allot fixed hours for prayer, as for instance 
‘‘ the third, sixth, and ninth, the perfect Christian 
“‘ makes his whole life a course of prayer, being 
* anxious through prayer to commune with God: 
but the triple division of these hours, and 
“ their being honoured by equal services of prayer, 
“is known to those who are acquainted with the 
“ blessed trinity of the holy stations‘£” The last 
sentence will be understood by those persons, who 
are familiar with the Greek term μονὴ, and the Latin 
term statio, in the early ecclesiastical writers; by 
which they meant to speak of certain fixed times 
and seasons for religious exercises, whether for 
prayer or fasting®. These were called stations; 
and it appears from this passage, as well as others, 
that three such stations were reckoned particularly 
holy and solemn. ‘ 

I did not quote this passage at . 88, among the 
other instances of the word T'rinsty being used by 
Clement, because no express allusion is made to the 
three persons of the Godhead; though I have little 
doubt, that the same fanciful notion, which was 
held by Tertullian and Cyprian, was also passing 
in the mind of the Alexandrian father: and though 
we may not agree with these writers in seeing any 
resemblance between the three hours of prayer and 
the three persons of the Godhead, yet the early 
writers must have been strongly impressed with 
the latter doctrine, or they would not have disco- 
vered for it such a fanciful analogy. 


ANAL καὶ τὰς τῶν ὡρῶν διανο- τριάδα party. Strom. VII. 7. 
μὰς τριχῇ διεσταμένας, καὶ ταῖς Ὁ. 854. 
ἴσαις εὐχαῖς πετιμημένας, b ἴσασιν οἱ & See Du Cange v. Statio. 
γνωρίζοντες τὴν μακαρίαν τῶν ὠγίων 


TURTULLIANUS, A.D. 200. 65 


27. Tertulliani de Cultu Foeminarum, lib. 11. c. 1. 
p. 154. 

It has often been observed, that St. Paul says in 
one place to his converts, Know ye not, that your 
body is the temple of the Holy Ghost which is in 
you? 1 Cor. vi.19; and in another, Know ye not, 
that ye are the temple of God, and that the Spirit 
of God dwelleth in you? iii. 16; and the divinity 
of the Holy Ghost has been justly inferred from a 
comparison of the two places. Tertullian may be 
-quoted as holding the same doctrine, and expressing 
it in terms which cannot be mistaken. “Since we 
“ are all the temple of God, the Holy Ghost being 
“ placed within us and consecrated, Modesty is the 
“ priestess of that temple, which permits nothing 
“ unclean or profane to be introduced, lest the God, 
“ who dwells within, may be offended at the pollu- 
tion of his sanctuary and leave it.” 

28. Tertulliani de Baptismo, c. 6. p. 226. 

Having compared the water of baptism to the 
pool of Bethesda, he carries on the analogy by sup- 
posing an angel to give to the baptismal water its 
spiritual efficacy. “The angel, who witnesses the 
“ baptism, prepares the way for the Holy Ghost 
“ which is to follow by the washing away of sins; 
“which washing is obtained by faith, sealed in the 
“ Father, Son, and Holy Ghost. For if in three 
“ witnesses every word shall be established, (Matt. 
“ xviii. 16,) how much more does the number of 
“the divine names supply confidence to our hope, 


» Nam cum omnes templum = est, que nihil immundum nec 
Dei simus, illato in nos et con- fanum inferri sinat, ne Deus 
secrato Spiritu Sancto, ejustem- lle, qui inbabitat, inquinatam 
pli editua et antistita Pudicitia sedem offensus derelinguat. 


F 


66 TERTULLIANUS, A.D. 200. 


“‘ while we have in the blessing the same persons as 
‘“‘ witnesses of our faith, who are also the promisers 
“of our salvation? But when the witnessing of 
“ our faith and the promise of our salvation are 
“ given under the pledge of three persons, there is 
“4 necessarily added a mention of the church: for 
« where the three are, that is, the Father, Son, and 
“ Holy Ghost, there is the church, which is the 
“body of the three.” This remarkable passage 
might lead to much discussion concerning the con- 
fession of faith, which was made anciently at bap- 
tism: and bishop Bull has quoted it to shew, that 
the article of belief in the holy catholic church, or 
at least in the church, was found in the creeds re- 
cited at baptism in the days of Tertullian*. I shall 
only observe, that the Apostles’ Creed, as we now 
use it, is an extension or expansion of a more sim- 
ple creed, which received successive additions in or- 
der to meet successive heresies. It is probable, that 
at first the catechumen said, “I believe in God, the 
“ Father, Son, and Holy Ghost ;” and then the bap- 
tism followed in the name of these same three per- 
sons!, This remark may illustrate the passage now 

i Angelus baptismi arbiter 
superventuro Spiritui Sancto 
vias dirigit ablutione delicto- 
rum, quam fides impetrat, ob- 


signata in Patre et Filio et Spi- 
ritu Sancto, Nam si in fri- 


cessario adjicitur ecclesize men- 
tio: quoniam ubi tres, id est 
Pater et Filius et Spiritus Sanc- 
tus, ibi ecclesia, quee trium cor- 
pus est. 

* Judicium Ecclesie Catho- 


bus testibus stabit omne verbum, 
quanto magis, dum babemus 
per benedictionem eosdem ar- 
bitros fidei, quos et sponsores 
salutis, sufficit ad fiduciam spei 
Mostre etiam numerus nomi- 
num divinorum? Quum autem 
sub tribus et testatio fidei et 
sponsio salutis pignerentur, ne- 


lice, VI. 7. He also quotes 
another passage from c.1t. of 
this same treatise, and one 
from Cyprian's 76th Epistle, 
which proves the same point. 
See also the bishop of Lincoln's 
work upon Tertullian, p. 318,. 


BBs ' 
' This is perhaps indicated 


TERTULLIANUS, A.D. 200. 67 


quoted from Tertullian: and I would observe, that 
when a person said, “I believe in God, the Father, 
“ Son, and Holy Ghost,” the application of the term 
God to the second and third persons is more ap- 
parent than in the present expanded form of the 
Creed. The clause, which seems to have followed 
this confession in the days of Tertullian, was, and 
in the church, or perhaps, and in the holy church. 
It is plain from this passage of Tertullian, that 
the form of words prescribed by our Saviour for 
baptism was used in his day: and he tells us in 
another place, that the person “ was immersed not 
“ once, but three times, at each of the names™.” If 
this form of words, as has often been shewed, is 
itself a strong confirmation of the doctrine of the 
Trinity, we have certainly a right to add, that 
Tertullian viewed it in this light; and the pas- 
sage is so far available to my object. I do not 
intend to press it any further, nor to quote it as 
supporting the authenticity of 1 John v.7. Ter- 
tullian has been supposed to allude to that text in 
another passage, which I shal] adduce in N°. 38. I 
cannot however subscribe to this notion: and ἢ 
would merely observe, that the advocates for the 
authenticity of the text might refer with equal rea- 
son to the passage now before us, where the Father, 
Son, and Holy Ghost are so expressly mentioned as 
three witnesses. 
29. Tertulliani adv. Marcionem, |. 11. c. 9. p. 386. 
The divinity of the Holy Ghost is implied in the 


in those words of Tertullian, ™ Nam nec semel, sed ter, 
“In aqua demissus, et inter ad singula nomina in personas 
*pauca verba tinctus.” De singulas tinguimur. Adv. Praz- 
Baptismo, c. 2. eam, 26. 


F2 


68 TERTULLIANUS, A. Ὁ. 200. 


following passage, in which Tertullian is exposing 
the error of the Gnostics, who made the Creator in 
some measure the author of evil, because the soul of 
man, which is the breath of life, was breathed into 
him by God: (Gen. ii. 7.) Upon which Tertullian 
observes, “ We ought to have a clear idea of what 
“ the soul is: and in the first place we must keep 
“to the meaning of the Greek term, which is not 
« spirit, but breath, For some persons, who have 
“ translated from the Greek, without reflecting on 
“ the difference, or regarding.the propriety of words, 
“ put spirit instead of breath, and give occasion to 
“ the heretics of staining the Spirit of God, i.e. God 
“ himself, with sin ®.” 
30. Tertulliani adv. Praxeam, c. 2. τ 501. 

. The whole of Tertullian’s treatise against Praxeas 
might be cited as demonstrating his belief in the 
Trinity ; but I shall only bring forward some of 
the plainest passages. Praxeas was one of the pre- 
cursors of Sabellius, and confounded the persons of 
the Father, Son, and Holy Ghost, asserting the se- 
cond and third persons not to be distinct beings, but 
merely modes or energies of the Father®. Tertullian 
says of him, “ He thinks that we cannot believe in 
“one God. in any other way, than if we say that the 
“ very same person is Father, Son, and Holy Ghost ; 
“as if one might not be all, (if all proceed from 
“ one,) by unity of substance; and still the mystery 


. ® Ad hoc interpretanda erit 
qualitas anime. In primis te- 
nendum, quod Greca scriptura 
signavit, adfctum nominans, 
non spiritum. Quidam enim 
de Greco interpretantes, non 
recogitata differentia, nec cu- 


rata proprietate verborum, pro 
adflatu, spiritum ponunt, et dant 
hereticis occasionem Spiritum 
Dei delicto infuscandi, id est, 
ipsum Deum. 

91 may refer to my Bampton 
Lectures, note 103. p. 588. 


TERTULLIANUS, A.D. 200. 69 


“ of the divine economy be preserved, which divides 
“the unity into a trinity, pointing out three, the 
“ Father, the Son, and Holy Ghost: but three, not 
“in condition, but in order; not in substance, but 
_ “in form; not in power, but in species; but of one 
“ substance, and of one condition, and of one power. 
“‘ ___. These persons assume the number and ar- 
“ rangement of the trinity to be a division of the 
“unity: whereas the unity, which derives a trinity 
“ from itself, is not destroyed by it, but has its dif- 
“ ferent offices performed. They therefore boast, that 
“two and three Gods are preached by us, but that 
“ they themselves are worshippers of one God; as 
“if the unity, when improperly contracted, did not 
“ create heresy; and a trinity, when properly consi- 
“ dered, did not constitute truth?.” It would be hardly 
possible for Athanasius himself, or the compiler of 
the Athanasian Creed, to have delivered the doc- 
trine of the Trinity in stronger terms than these. 
I shall only remark, that the unity of substance, or 
consubstantiality of the Father and Son, is here ex- 
pressly maintained: and the meaning, which Ter- 
tullian attached to the word substance, may be seen 


P Unicum Deum non alias 
putat credendum, quam si ip- 
sum eundemque et Patrem, Fi- 
lium et Spiritum Sanctum di- 
cat: quasi non sic quoque unus 
sit omnia, dum ex uno omnia, 
per substantie scilicet unitatem, 
et nihilominus custodiatur ceco- 
nomie sacramentum, quae uni- 
tatem in trinitatem disponit, tres 
dirigens, Patrem et Filium et 
Spiritum Sanctum: tres autem 
non statu, sed gradu; nec sub- 
stantia, sed forma; nec potes- 
tate, sed specie; unius autem 


substantie, et unius status, et 
unius potestatis. Numerum 
et dispositionem trinitatis di- 
visionem presumunt unitatis ; 
quando unitas ex semetipsa de- 
rivans trinitatem non destrua- 
tur ab illa, sed administretur. 
Itaque duos et tres jam jacti- 
tant a nobis preedicari, se vero 
unius Dei cultores preesumunt ; 
quasi non et unitas irrationali- 
ter collecta hwresim faciat, tri- 
nitas rationaliter expensa veri- 
tatem constituat. 


F 8 


70 TERTULLIANUS, A. Ὁ. 200. 


by what he says in another place, that the names of 
God and Lord are applied differently to the Deity ; 
that the name of Lord implies his power, but “God 
“ig the name of the substance itself, that is, of the 
“ divinity 4.” 

$1. Tertulliani adv. Praxeam, c. 4. p. 502. 

He goes on to shew, that he does not destroy 
“the monarchy,” i. e. the unity and sole sovereignty 
of God, by believing the Father to be assisted in 
his government of the world by the Son and Holy 
Ghost. This would be the case, if he agreed with 
the Gnostics in imagining another God, independent 
of, and opposed to, the Creator: “ but when I de- 
“ rive the Son from nothing else, but from the sub- 
“ stance of the Father, when I suppose him to do 
“nothing without the will of the Father, and to 
“have obtained all power from the Father, how 
“can I be said by this belief to destroy the mo- 
“ narchy, which I thus preserve by supposing it to 
* be delivered to the Son by the Father? I would 
* also have my expressions applied to the third or- 
“ der, because I conceive the Spirit to be derived 
“from no other source, than from the Father by 
“ the Son’.” 

32. Tertulliani adv. Prazeam, c. 8. p. 504. 

His argument having led him to speak of the 
Word as put forth from God, he observes that this 
putting forth, (προβολὴ,) when applied to the genera- 


4 Deus substantize ipsius no- 
men, id est divinitatis. Ado. 
Hermog. 3. p. 134. 

τ Ceterum qui Filium non 
aliunde deduco, sed de substan- 
tia Patris, nihil facientem sine 
Patris voluntate, omnem a Pa- 
tre consecutum potestatem, quo- 


modo possum de fide destruere 
monarchiam, quam 8 Patre Fi- 
lio traditam in Filio servo? Hoc 
mihi et in tertium gradum dic- 
tum sit, quia Spiritum non ali- 
unde puto, quam a Patre per 
Filium. 


TERTULLIANUS, A.D. 200. 7h 


tion of the Son, is very different from the sense 
given to the term by the Gnostics, when they speak 
of one zon producing another. “The Word is 
“always in the Father, as he says, I am in the 
' “ Father; (John xiv. 20.) and always with God, as 
“ it is written, and the Word was with God: (i. 1.) 
“and never separated from the Father, or different 
“from the Father, because I and the Father are 
“ one. (x. 30.) This, which is the true sense of the 
“ word probola, (putting forth,) preserves the unity; 
“ in which sense we say that the Son was put forth 
“‘ from the Father, but is not separate from him. 
“For God put forth the Word, as the root puts 
‘‘ forth the shrub, and the fountain puts forth the 
“ river, and the sun puts forth the ray———nor yet 
“is the shrub distinct from the root, nor the river 
“ from the fountain, nor the ray from the sun; as 
“ neither is the Word from God. According, there- 
“fore, to the form of these analogies, I profess to 
“ speak of two beings, God and his Word, the Fa- 
“ther and his Son. For the root and the shrub 
“ are two things, but united: and the fountain and 
“the stream are two species, but undivided ; and 
“ the sun and the ray are two forms, but adhering 
“together. Whatever proceeds from another must 
“be second with reference to that from which it 
“ proceeds, but it is not therefore separate. Where- 
“ ever there is a second, there are two things ; and 
“‘ where there is a third, there are three things. 
“ For the Spirit is the third from God and his Son, 
“ as the fruit which comes from the shrub is third 
“‘ from the root; and the river which proceeds from 
“the stream is third from the fountain; and the 
“ point which proceeds from the ray is third from 
Ε 4 


72 TERTULLIANUS, A.D. 200. 


“the sun._——Always remember, that this is the 
“rule which I follow, when I assert the Father, 
“Son, and Holy Ghost to be not separated from 
* each other*.” 

38. Tertulliani adv. Praxeam, c. 11. p. 506.. 

Having quoted some passages of Scripture, in 
which God speaks of his Son, he continues, “ You 
“ will make him a liar and deceiver and a false ex- 
“ pounder of this faith, if, when he himself is son 
“to himself, he ascribed the person of a son to an- 
“other being, whereas all these passages of scrip- 
“ture prove the clear existence and the distinction 
“ of a Trinity.” I need not observe, that this argu- 
ment is directed against the Sabellian notion, which 
destroys the personality of the Son, and in fact 
makes God to be Son to himself, as Tertullian here 


* Sermo ergo et in Patre sem- 
per, sicut dicit, Ego in Patre ; 
et apud Deum semper, sicut 
scriptum est, Et Sermo erat apud 
Deum: et nunquam separatus a 
Patre, aut alius a Patre, quia, 
Ego et Pater unum sumus. Hec 
erit probola veritatis custos uni- 
tatis, qua prolatum dicimus Fi- 
lium a Patre, sed non separa- 
tum. Protulit enim Deus Ser- 
monem, sicut radix fruticem, et 
fons fluvium, et sol radium—— 
nec frutex tamen a radice, nec 
fluvius a fonte, nec radius a sole 
discernitur, sicut nec a Deo 
Sermo. Igitur, secundum ho- 
rum exemplorum formam, pro- 
fiteor me duos dicere, Deum et 
Sermonem ejus, Patrem et Fi- 
lium ipsius, Nam et radix et 
frutex due res sunt, sed con- 
juncte: et fons et flumen dus 
species sunt, sed indivise: et sol 


et radius due forme sunt, sed 
cohgrentes. Omwne quod pro- 
dit ex aliquo, secundum sit ejus 
necesse est de quo prodit, non 
ideo tamen est separatum. Se- 
cundus autem ubi est, duo sunt: 
et tertius ubi est, tres sunt. 
Tertius enim est Spiritus a Deo 
et Filio, sicut tertius a radice 
fructus ex frutice: et tertius a 
fonte rivus ex flumine; et ter- 
tius a sole apex ex radio——. 
Hane me regulam professum, 
quum inseparatos ab alterutro 
Patrem et Filiun et Spiritum 
testor, tene ubique. 

tTu porro eum mendacem 
efficias et fallacem et decepto- 
rem fidei bujus, si cum ipse esset 
sibi filius, alii dabat filii perso- 
nam ; quando scripture omnes 
et demonstrationem et distinc- 
tionem trivitatis ostendant. 


TERTULLIANUS, A.D. 200. 73 


remarks. It will also be seen, that the word per- 
sona is used in this passage: and the advocates of 
Sabellianism would wish us to understand, that it 
merely means a character assumed, or a part per- 
formed, by some person: as when Cicero says of 
himself, “ I sustain myself three characters, (per- 
“‘ sons,) my own, that of the adversary, and of the 
“* judge*.” It is true that Cicero here uses the 
word persona in its original* and classical sense: 
but to assume from such an instance, that this was 
the meaning given to the word by ecclesiastical 
writers is most illogical, and betrays little acquaint- 
ance with the works of the fathers. It is in facta 
petitio principii ; it is to assume the very point at 
issue. What we want to ascertain is, not what was 
the meaning given to the word by Cicero and clas- 
sical writers: that may be learned from dictionaries 
and indices: but we wish to know whether this 
classical sense was retained by the fathers; or whe- 
ther in course of time the word did not receive a 
new theological meaning. This can only be disco- 
vered by a perusal of the writings of the fathers: 
and if we find them using persona, according to its 
modern sense, for a separately existing being, for a 
person distinguished by individuality, it is in vain 
that the Sabellian refers to classical antiquity : the 
criticism may be correct, but it is irrelevant: and 
Cicero can no more acquaint us with the meaning 
of persona, as used by Tertullian or Jerom, than 
these late writers can enable us to illustrate Cicero. 

4" Sustineo uous tres personas, marily a mask worn by the ac- 
meam, adversarii, judicis. tor: from whence its secondary 

ΧῚ perhaps ought not to say meaning, or the first of its deri- 


original: for persona seems to vative meanings, was the’cha- 
have signified properly and pri- acter sustained by the actor. 


74 


In the passage which I have quoted from Tertullian, 
he is exposing the inconsistency of Sabellianism : 
and he says, that when God speaks of his Son, if he 
does not mean a Son in the proper sense of the 
term, i.e. a Being individually distinct, He deceives 
us by giving the person of a Son to another Being, 
or rather to Himself. Here the word persona is 
used by Tertullian in its classical sense: in which 
sense, no doubt, Praxeas used the terms “ persona 
“ filii,” the person of the Son: but Tertullian goes 
on to shew, that the word persona had come to bear 
a different meaning, and was applied to the persons 
of the Son and the Holy Ghost, according to the 
doctrine which was held by the orthodox party. 
Having quoted some more passages which speak of 
the Father as having a Son, he concludes, “ These 
“few instances will shew very plainly the distinc- 
“ tion of the Trinity: for there is the Spirit who 
“‘ speaks, and the Father to whom he speaks, and 
* the Son of whom he speaks. So the other words, 
“‘ which are spoken either to the Father concerning 
“ the Son, or to the Son concerning the Father, or 
“ to the Spirit, establish each person in his own in- 
“ dividuality Y.” Unless we suppose Tertullian to 
have been advocating the doctrines which it was the 
express object of this treatise to confute, we must 
conceive him here to have used the word person in 
its theological, and not in its classical significa- 
tion. 


TERTULLIANUS, A. D. 200. 


Y His itaque paucis tamen 
manifeste distinctio Trinitatis 
exponitur. Est enim ipse qui 
pronuntiat Spiritus; et Pater, 
ad quem pronuntiat ; et Filius, 
de quo pronuntiat. Sic extera, 


que nunc ad Patrem de Filio 
vel ad Filium, nunc ad Filium 
de Patre vel ad Patrem, nunc 
ad Spiritam pronuntiantur, u- 
namquamque personam in sua 
proprietate constituunt. 


TERTULLIANUS, A.D. 200. "δ 


This is still more evident in the continuation 
of the same argument, which also shews Tertui- 
lian’s interpretation of Gen. i. 26. “ If you still take 
“ offence at the number of the Trinity, as if it was” 
“ not connected in simple unity, I ask how does one 
“ individual Being speak in the plural number? Let 
“us make man &c. when he ought to have said, J ΄ 
“ will make man &c. as being one and singular. So 
“ also in what follows, Behold Adam ἐξ become as 
“one of us, (Gen. iii. 22.) he deceives us, or is _ 
“ amusing himself, by speaking in the plural, when 
“he is one, and alone and singular. Or was he 
“ speaking to the angels, as the Jews explain it, be- 
“ cause they also do not acknowledge the Son? or 
** because he was himself Father, Son, and Spirit, 
“did he therefore make himself plural, and speak 
“ plurally to himself? The fact is, that he used the 
“ plural expressions, Let us make, and our, and to us, 
“‘ because the Son, a second person, His Word, was 
“ united to him, and the Spirit, a third person, in 
“the Word. For with whom did he make man, 
“ and to whom did he make him like? It was with 
‘his Son, who was to put on the human nature, 
“and with the Spirit, who was to sanctify man, 
“ that he conversed as with ministers and witnesses, 
“by the unity of the Trinity. Again the follow- 
“ing words distinguish between the persons, dnd 
“ God made man, in the image of God made he him. 
“ (Gen. i. 27.)2” Tertullian then goes on to speak of 


5 Si te adhuc numeras scan- 
dalizat Trinitatis, quasi non con- 
nex@ in unitate simplici, inter- 

quomodo unicus et singu- 
laris pluraliter loquitur? Facia- 
mus hominem ad imaginem et 


stmilitudinem nostram ; cum de- 
buerit dixisse, Faciam hominem 
ad imaginem et similitudinem 
meam, utpote unicus et singu- 
laris. Sed et in sequentibus, 
Ecce Adam factus est tanquam 


76 TERTULLIANUS, A.D. 200. 


the Son as ‘assisting the Father in all the works of 
creation, according to that passage in St. John, ὃν 
whom all things were made, and without whom no- 
thing was made, (i. 8.) after which he adds, “ if this 
“ same being is God, according to the expression of 
“ St.John, the Word was God, you have two be- 
“ings, one saying, Let ἐὲ be made, another making 
“it. But I have already explained in what sense 
“ you are to understand another, with reference to 
“ person, not to substance ;. to distinction, not to 
“ division. But although I every where hold one 
“ substance in three united beings, yet from the 
‘necessary meaning of words 1 must make him 
“ who commands, and him who executes, to be dif- 
“ ferent beings *.” 

It will perhaps be allowed from these passages, 
that Tertullian understood the Son and the Holy 
Ghost to be separately existing persans, according 
to the full meaning given to that term by Trinita- 
rian writers. 


unus ex nobis, fallit aut ludit, ut, 
cum unus et solus et- singularis 
esset, numerose loqueretur. Aut 
numquid angelis loquebatur, ut 
Judei interpretantur, quia nec 
ipsi Filium agnoscunt? An quia 
ipse erat Pater, Filius, Spiritus, 
ideo pluralem se prestans, plu- 
raliter sibi loquebatur? Immo 
quia Jam adherebat illi Filius, 
secunda persopa, Sermo ipsius, 
et tertis Spiritus in Sermone, 
ideo pluraliter pronuntiavit, Fa- 
ciamus, et nostram, et nobis, 
Cum quibus enim faciebat ho- 
minem, et quibus faciebat si- 
milem? cum Filio quidem, qui 
erat induturus hominem, Spi- 
ritu vero, qui erat sanctificatu- 
rus hominem, quasi cum min- 


istris et arbitris, ex unitate tri- 
nitatis loquebatur. Denique 
sequens scriptura distinguit in- 
ter personas, Et fecit Deus ho- 
minem, ad imaginem Dei fecit 
illum. 

* Qui si ipse Deus est, secun- 
dum Joannem, Deus erat Sermo, 
habes duos, alium dicentem ut 
Jiat, alium facientem. Alium 
autem quomodo accipere debe- 
as, Jam professus sum; persons 
non substantiz nomine; ad dis- 
tinctionem, non ad divisionem. 
Ceterum etsi ubique teneo unam 
substantiam in tribus coheren- 
tibus, tamen alium dicam opor- 
tet ex necessitate sensus, eum 
qui jubet, et eum qui facit. 


TERTULLIANUS, A.D. 200. TT 


84. Tertullsani adv. Praxeam, c. 18. p. 507. 

Part of the following passage has been adduced 
in my other work, N°. 55, where I have considered 
the words of St.Paul in Rom. ix. 5. It is preceded 
by several quotations from the Old Testament, such 
as Gen. xix. 24; Psalm xlv. 7, lxxxii. 6, cx. 1; 
Isaiah liii. 1; in which mention is made of more 
than one God or Lord: and Tertullian, like all the 
other fathers, interprets these expressions of the first 
and second persons of the Trinity. Being charged, 
in consequence of this interpretation, with preaching 
two Gods and two Lords, he denies it, and says, 
“ We do indeed distinguish two, the Father and the 
“ Son, and three with the Holy Ghost.——_Not how- 
“ ever that we ever name with our mouth two Gods 
“ or two Lords, although the Father is God, and the 
* Son is God, and the Holy Ghost is God, and each 
“ is God>.” He then observes, that though two Gods 
and two Lords are mentioned in the Old Testa- 
ment, and before the coming of Christ; yet since 
his coming, when the heathen were drawn off from 
many gods to one, the Christians had been unwill- 
ing ever to speak of God in the plural number: 
“ Therefore I will not in any way use the term 
“ Gods or Lords, but I will follow the apostle; so 
“that if the Father and the Son are to be men- 
“ tioned together, I would call the Father God, and 
“ would name Jesus Christ as Lord. But I can 
“ speak of Christ singly as God, as the same apostle 
“ says,. of whom ts Christ; who, he says, ἐδ God 

Ὁ Duos quidem definimus, et duos Dominos nunquam ex 
Patrem et Filium, et jam tres ore nostro proferimus; non quasi 
cum Spiritu Sancto, secundum non et Pater Deus, et Filius 


rationem ceconomi, que facit Deus, et Spiritus Sanctus Deus, 
numerum——DuostamenDeos et Deus unusquisque. 


78 


“ over all, blessed for ever. For I might call a ray 
“ of the sun by itself the sux: but if I am naming 
“ the sun, of which it is a ray, I will not immedi- 
“ ately call. the ray also the-sun. For although I 
* would not make two suns, yet I would as much 
“ reckon the sun and its ray to be two things, and 
“two species of one undivided substance, as God 
“and His Word, as the Father and the Son.” 
35. Tertullsani adv. Praxeam, c.19. p. 511. 

The following quotation is similar to the last, 
and, if possible, contains a still stronger attestation 
to the doctrine of a trinity in unity. “If they are 
“ unwilling that the Son should be reckoned a se- 
“cond person with reference to the Father, lest a 
** second should make two Gods to be named, I have 
“ shewn that two Gods and two Lords are in fact 
“ mentioned in scripture: and lest they should still 
“ take offence at this, I have given the reason, that 
“ there are not two Gods nor two Lords mentioned, 
“ except as the Father and the Son are two: and this 
“ not by a separation of the substance, but according 
“to the divine economy’; when we assert the Son 
“ to be not divided and separated from the Father ; 


TERTULLIANUS, A.D. 200. 


© Itaque Deos omnino non 
dicam, nec Dominos: sed apo- 
stolum sequar, ut si pariter no- 
minandi fleriat ρα τίς Filius, 
Deum Patrem appellem, et Je- 
sum Christum Dominum nomi- 
nem. Solum autem Christum 
potero dicere, sicut idem 
spostolus, Ex quibus Christus, 
qui est, inquit, Deus super om- 
ia benedictus in evum omne. 
Nam et radium solis seorsum 
solem vocabo: solem autem 
nominans cujus est radius, non 
statim et radium solem appel- 


labo. Nam etsi soles duos non 
faciam, tamen et solem et radi- 
= ejus tam duas res, et duas 

168 unius indivise substan- 
ἐς numerabo, quam Deum et 
Sermonem ejus, quam Patrent 
et Filium. 

41 find it almost impossible 
to translate the word disposi- 
tione, which answers to the 
Greek sixeeysa,concerning which 
I have made some remarks i in 
my former work, N°. 45. p. 70. 
(second edition.) 


TERTULLIANDUS, A. Ὁ. 200. 79 


“and different, not in nature, but in order; who 
* although he is called God, when he is named by 
“ himself, does not therefore make two Gods, but 
“ one, from the very circumstance of his being called 
“ God from the unity of the Father °.” 
86. Tertulltant adv. Prazeam, c. 22. p. 518. 

The remarkable words of our Saviour in John viii. 
19, are thus commented on by Tertullian. “ When 
“ asked, where was the Father? he answered, that 
“ neither himself nor the Father was known to them; 
“in which he speaks of two persons as unknown: 
“ but tf they had known him, they would have known 
“ the Father: not as if he was himself Father and 
* Son, but because from their indivisibility the one 
“can neither be known nor unknown without the 
* other “ἢ 

$7. Tertulliani adv. Praxeam, c. 22. Ὁ. 513. 

Another passage in the same chapter of St.John’s 
Gospel leads to this remark: “ I proceeded forth 
“and came from God: (viii. 42.) and yet they are 


¢ Si Filium nolunt secundum 

a Patre reputari, ne secundus 
duos faciat Deos dici, ostendi- 
mus etiam duos Deos in scrip- 
tura relatos, et duos Dominos : 
et tamen ne de isto scandali- 
zentur, rationem reddidimus, 
ua Dei non duo dicantur, nec 
mini, sed qua Pater et Filius 
duo: et hoc non ex tione 
substantiz, sed ex dispositione, 
cum individuum et separatum 
[inseparatum] Filiam a Patre 
pronuntiamus; nec statu, sed 
gradu alium; qui etsi Deus di- 
catur, quando nominatur singu- 
laris, non ideo dues Deos faciat, 
sed unum, hoc ipso quod et 
Deus ex unitate Patris vocari 


habeat. It ia plain, that we 
ought to read inseparatum as in 
¢. 23. p. 514. at ubi se negat 
esse solum, Sed ego, inquit, δέ 
gui me misit Pater, nonne duos 
demonstrat, tam duos qeam 
inseparatos? immo totam erat 
hoc quod docebat, inseparatos 
duos esse. ; 

f Interrogatus ubi esset Pater, 
neque se neque Patrem notum 
esse illis respondens, duos dixit 
ignotos: quod si tpsum nossent, 
Patrem nossent; non quidem 
quasi ipse esset Pater et Filius, 
sed quia per individuitatem ne- 
que agnosci neque ignorari alter 
sine altero potest. 


80 “TERTULLIANUS, A. Ὁ. 200. 


“ not separated, although he says that he proceeded 
« forth, as some take-advantage of this expression: 
“ but he proceeded forth from the Father as a ray 
* from the sun, as a stream from the fountain, as a 
“ shrub from the seeds.” Tertullian seems to have 
given the right interpretation of this passage, by 
understanding ἐξῆλθον and ἥκω to contain different 
meanings. Ἐξῆλθον relates to the generation of the 
Son by the Father, ἥκω to his being sent into the 
world. 
38. Tertullian: adv. Praxeam, c. 25. p. 615. 

Tertullian notices those passages, in which the 
Son speaks of sending the Comforter, and yet the 
Father was to send him: and upon those words of 
our Saviour, 4W things that the Father hath are 
mine: therefore said I, that he shall take of mine, 
and shew ἐξ unto you, (John xvi.15.) he observes, 
* Thus the union of the Father in the Son, and of 
“186 Son-in the Comforter, makes three beings 
“united one to the other: which three are one 
“ thing (unum), not one person (unus): as it is writ- 
“ ten, I and the Father are one, (John x. 30.) with 
“ respect to the unity of substance, not to numerical 
“ individuality '.” This passage has been quoted in 
support of the genuineness of 1 John v. 7: to which 
text Tertullian is supposed to allude, when he says, 
which three are one, “ qui tres unum sunt.” But if 
any argument is to be drawn from this passage, it 


8 Ego.enim ex Deo exivi et 
veni: et tamen non separantur, 
licet ezisse dixerit, ut quidam 
arripiunt hujus dicti occasio- 
nem. Exivit autem a Patre, ut 
-radius ex sole, ut rivus ex fonte, 
ut frutex ex semine. 

δ Ita connexus Patris in Fi- 


lio, et Filii in Paracleto, tres 
efficit cohzrentes, alterum ex 
altero: qui tres unum sint, non 
unus: quomodo dictum est, Ego 
et Pater unum sumus; ad sub- 
stantiz unitatem, non ad nu- 
meri singularitatem. 


TERTULLIANUS, A. Ὁ. 200. 81 


would rather appear to be unfavourable to the 
genuineness of the text: for after saying, which 
three are one, Tertullian confirms the assertion by 
quoting, I and the Father are one: but had he 
already meant to quote the stronger and plainer 
passage in 1 John v. 7. he would hardly have pro- 
ceeded to prove the unity of the three persons, by 
citing a passage, which asserts only the unity of 
twoi, 

_ 89. Tertultant adv. Praxeam, c. 30. p. 518. 

I add this passage on account of its strong attes- 
tation to the divinity of the Holy Ghost. “ He 
“‘ poured forth the Holy Ghost, the gift which he 
‘* had received from the Father, the third who bears 
“ the divine name, the third in the order of majesty 
“ —who leads into all truth, which according to the 
“ Christian sacrament is in the Father, and the Son, 
“and the Holy Ghost. But it is a sort of Jewish 
“ creed, to have such a belief in one God, as that 
“ you refuse to reckon the Son together with Him, 
“and after the Son the Spirit. For what other dif- 
“ference is there but this between ourselves and 
“them? What is the effect of the gospel, what is 
“ the substance of the New Testament, which says 
“ that the Law and the Prophets were until John, 
“ unless the Father, Son, and Holy Ghost, in whom 
“we believe as three, make one God? It was the 
*‘ wish of God to give a new form to faith, so that a 
“new belief might be held concerning his unity 
“ through the Son and Holy Ghost, that God might 
* now be openly known under his proper names and 
“ characters, who formerly also was preached by 


‘ See the Bishop of Lincoln’s work upon Tertullian, p. 544. 
G 


82 TERTULLIANUS, A. D. 200. 


“the Son and Holy Ghost without being under- 
* stood =.” 

After the quotations which have been given from 
Tertullian, and particularly from his treatise against 
Praxeas, few of my readers can deny that he ac- 
knowledged a trinity in unity; that he believed the 
Son and the Holy Ghost to be each of them God, of 
the same substance or nature with the Father, and 
to be inseparably connected with Him, though each 
is a distinct person. Whoever consults the treatises 
from which these extracts are taken, will find that 
some of them were written after Tertullian had 
adopted the errors of Montanus. Allusions to this 
heresy will be observed in some of the passages 
which support the doctrine of the Trinity: upon 
which I need only refer to what was stated in my 
former work, that the opinions of Montanus were 
never objected to concerning the Trinity. It will 
be seen, that the word 7'rinitas is of frequent occur- 
rence in the writings of Tertullian: and I have ob- 
served, that he uses the term persona in its modern 
theological sense. Semler informs us, that no writer 
before Tertullian had used either of these terms in 


* Hic interim acceptum a 
Patre munus effudit Spiritum 
Sanctum, tertium nomen divi- 
nitatis, et tertium gradum ma- 
jestatis—deductorem omnis veri- 
tatis, que in Patre et Filio et 
Spiritu Sancto secundum Chri- 
stianum sacramentum. Ceterum 
Juduices fidei ista res, sic unum 
Deum credere, ut Filium adou- 
merare ei nolis, et post Filium 
Spiritum. Quid enim erit inter 
nos et illos, nisi differentia ista? 
Quod opus Evangelii, que est 


substantia Novi Testamenti, sta- 
tuens Legem et Prophetas usque 
ad Joannem, si non exinde Pa- 
ter et Filius et Spiritus, tres 
crediti, unum Deum sistunt? 
Sic Deus voluit novare sacra- 
meatum, ut nove uous credere- 
tur per Filium et Spiritum, ut 
coram jam Deus in suis propriis 
nominibus et personis osce- 
retur, qui et retro per jum et 
Spiritum predicavus ὍΝ intel- 
ligebatur. 


TERTULLIANUS, A.D. 200. 83 


a similar manner!: a remark which it is impossible 
to disprove, because the writings of no Latin Fa- 
ther, prior to the age of Tertullian, have come down 
to us; but this very circumstance reduces the re- 
mark itself to a gratuitous assumption; and if Ter- 
tullian was not the first writer who held the doc- 
trine of the Trinity, it is of no importance, whether 
he was the first to make this use of the term Trini- 
taz or no. I would observe of this term, as of the 
Greek τριὰς, that it has no necessary connection with 
the language of theology, nor does it of itself convey 
the notion of a trinity in unity. Trinitas merely 
signifies three things; and when Semler asserts, 
that Tertullian was the first writer who applied the 
term to the persons of the godhead, he makes an as- 
sertion which is extremely improbable. If a person 
had merely spoken of the three names repeated in 
the form of baptism, he would have been likely to 
call them ὦ trinity of names. Praxeas, whose tenets 
were an anticipation of Sabellianism, might un- 
doubtedly have spoken of the Father, Son, and Holy 
Ghost as a T'rintty ; meaning, that they were three 
modes or operations; so that the real question is, 
whether Tertullian delivered a doctrine concerning 
these three persons, which had not been expressed 
by any former writer. The German editor. would 
have wished to insinuate this: but, as is usual with 
his school, he knew that more effect may be pro- 
duced by suggesting an inference, than by making a 
direct assertion, which admits of being refuted; and 
whether the doctrine of a trinity in unity was held 
by writers who preceded Tertullian, I leave to the 
reader to decide. 
1 Note to the treatise adv. Praxeam, c. 21. 
G2 


84 HIPPOLYTUS, A. D. 220. 


It may be added, that, according to Jerom ™, Ter- 
tullian wrote a work De Trinitate, which is now 
lost. 

Hipro.ytvs, A. D. 220. 

The treatise of Hippolytus against Noetus is a 
suitable companion to that of Tertullian against 
Praxeas. The two heretics nearly agreed in their 
sentiments, and both of them were forerunners of 
Sabellius; but Noetus appears to have been a more 
decided maintainer of the Patripassian doctrines. 
Hippolytus confuted him in a special treatise; and 
the following extracts from it will shew his own 
opinion concerning the second and third persons of 
the Godhead. 

40. Htppolyti contra Noetum, c.'7. vol. 11. p. 11. 

“If Noetus remarks that our Saviour himself 
“ said, 7 and the Father are one, (John x. 30.) let 
“ him attend and observe, that he did not say, 7 and 
“ the Father am one, but are one. For the word 
“ are is not used with reference to one, but it points 
“to two persons and one essence".” The reader 
will observe, that Hippolytus here uses the Greek 
term πρόσωπον, as Tertullian the Latin term persona, 
to imply @ person in the modern sense of the term. 

41. Hppolyt: contra Noetum, c. 8. vol. II. p.12. 

“δ is compelled even against his will to ac- 
“ knowledge the Father God Almighty, and Christ 
s¢ Jesus, the Son of God, who is God and became 
“ man, to whom the Father subjected every thing 


™ De Baptismo, c. 15. num. καὶ ὁ πατὴρ ἕν ἐσμεν, ἐπκιστανέτω 
106.andperhapsin Catal. Script. τὸν νοῦν καὶ μανθανέτω, ὅτι οὐκ εἶπεν 
Eccles. where he calls Novatian’s ὅτι ἐγὼ καὶ ὁ Πατὴρ ἕν εἶμι, ἀλλὰ 
treatise de Trinitate an epitome ἕν ἐσμεν. Τὸ γάρ ἐσμεν οὐκ ἐφ᾽ ἑνὸς 
of the work of Tertullian. λέγεται, ἀλλ᾽ ἐπὶ δύο πρόσωπα ἔδει- 
Ὁ "Ἐὰν δὲ λέγει, αὐτὸς εἶπεν, Ἔγὼ ber, δύναμιν δὲ μίαν. 


HIPPOLYTUS, A.D. 220. 85 


* except himself and the Holy Ghost, and that these 
“are in this manner three®. But if he wishes to 
“ know how God is proved to be one, let him under- 
* stand that his essence is one, and as far as relates 
“ to his essence, he is one God; but with respect to 
“ the dispensation, his manifestation is threefold ?.” 
42. Hippolyti contra Noetum, c. 12. p. 14. 

The following passage is important from its men- 
tioning the third person of the Trinity as an object 
of worship. “ It is thus that we contemplate the 
“ incarnate word: through him we form a concep- 
* tion of the Father; we believe in the Son; we 
“ worship the Holy Ghost 4.” 

43. Hippolyti contra Noetum, c. 14. p.15. 

In order to understand the following passage, we 
must remember that Noetus accused the orthodox 
party of believing in two Gods. Hippolytus, after 
quoting the beginning of St. John’s gospel, observes, 
“ If then che Word is with God, being himself God, 
“ why would any one say that this passage speaks 
“ of two gods? I never speak of two gods, but one; 
“ yet I speak of two persons and a third dispensa- 
“ tion’, the grace of the Holy Ghost. For the Fa- 


© Καὶ τούτους εἶναι οὕτως τρία. 
Such is the Greek, as printed 
by Fabricius; but the Latin 
translation, which had been pub- 
lished before by G. Vossius, 
reads, ‘‘et hos esse vere tres,” 
from which I should substitute 
ὄντως for οὕτως. Hippolytus per- 
haps meant to assert, that the 
three persons had a real exist- 
ence, and were not mere modes 
or operations. 

Ῥ᾽᾿Α»άγκην οὖν ἔχει καὶ μὴ θέλων 
ὁμολογεῖν πατέρα Θεὸν παντοκράτορα, 
καὶ Χριστὸν ᾿Ιησοῦν υῶν Θεοῦ Θεὸν 


ἄνθρωπον γενόμενον, ᾧ πάντα Πατὴρ 
ὑπέταξε παρεκτὸς ἑαυτοῦ καὶ πνεύμα- 
τὸς ὡγίου, καὶ τούτους εἶναι οὕτως 
τρία. Ἐἰ δὲ βούλεται μαθεῖν, πῶς εἴς 
Gade ἀποδείκνυται, γινωσκέτω ὅτι μία 
δύναμις τούτου, καὶ ὅσον μὲν κατὰ τὴν 
δύναμιν, εἷς ἐστι Θεός ὅσων δὲ κατὰ 
τὴν οἰκονομίαν, τριχὴς ἡ ἐπίδειξις. 

4 Οὐκοῦν ἔνσαρκον Λόγον θεωροῦ-- 
per Πατέρα δι αὐτοῦ νοοῦμεν, υἱῷ 
δὲ πιστεύομεν, Πνεύματι dyly προσ- 
κυνοῦμεν. 

τ Οἰκονομέαν, concerning which 
word I must again refer to my 
former work, N°. 45. p. 70. 


G 3 


86 HIPPOLYTUS, A.D. 220. 


* ther is ohe; but there are two persons; because 
“ there is also the Son; and the third is the Holy 
“ Ghost. The Father commands, the Son performs; 
_“ and the Son is manifested as the means of our be- 
“ lieving in the Father. A dispensation of agree- 
“ὁ ment is comprehended in one God, for God is one. 
“ For it is the Father who commands, the Son who 
“ obeys, and the Holy Ghost who gives wisdom. 
“ The Father is above all, the Son is through all, 
“and the Holy Ghost is ἐπ all*. We cannot form 
“a conception of one God in any other way, unless 
** we really believe in the Father, and the Son, and 
“ the Holy Ghost. For the Jews glorified the Fa- 
“ ther, but did not give thanks; (see Luke xvii. 14 
“ —18.) for they did not acknowledge the Son. 
'« The disciples acknowledged the Son, but sot in 
“the Holy Ghost: wherefore they also denied him. 
“ The paternal Word therefore knowing the dispen- 
“ sation and the will of the Father, that the Father 
“ wished to be glorified in no other way than this, 
“ commanded his disciples after his resurrection in 
“ these words, Go and teach all nations, baptising 
“ them in the name of the Father, and of the Son, 
“ and of the Holy Ghost; (Matth. xxviii. 19.) shew- 
“ ing that whoever omits any one of these does not 
“ perfectly glorify God. For the Father is glorified 
“ by this Trinity. For the Father willed, the Son 
“ executed, the Spirit manifested.” There may be 


* An allusion to Epb. iv. 6. 
See N°, 16. 

© ΕἸ δὲ οὖν ὁ Λόγος πρὸς τὸν Θεὸν, 
Θεὸς dy, τί οὖν φήσειεν ἄν τις δύο 
λέγειν Θεούς ; Δύο μὲν οὐκ ἐρῶ Θεοὺς 
ἀλλ᾽ ἢ ἕνα, πρόσωπα ὃὲ δύο, οἶκονο- 
μίαν δὲ τμτην, τὴν χάμν τὸς ἀγών 


Πνεύματος. Πατὴρ μὲν γὰρ εἷς, 
splowna δὲ δύο, ὅτι καὶ ὁ υὩς, τὸ δὲ 
τρίτων τὸ ἄγων Πνεῦμα. Πατὸρ ἐν- 
τέλλεται, Λόγος ἀποτελεῖ, ulag δὲ 
δείκνυνται, δ᾽ οὗ Πατὴρ πιστεύεται. 
Οἰκονομία συμφωνίας as εἰς 
ἕνα Θείν" εἷς γάρ ἐστιν ὁ Θεός. Ὁ 


HIPPOLYTUS, A. D. 220. 87 


expressions in this passage, which might seem at 
first sight to support the notion of the Son and the 
Holy Ghost being operations of the Father; but 
since Hippolytus wrote this treatise purposely to 
confute such a notion, it is plain, that this could not 
have been his meaning; and Hippolytus undoubt- 
edly believed the Son and the Holy Ghost to be dis- 
tinct persons. Concerning the other expressions, in 
which he speaks of the second and third persons 
being subordinate to the first, I would refer to bi- 
shop Bull’s Defence of the Nicene Faith, sect. IV. 
The doxology with which Hippolytus concludes this 
treatise has been given at p. 9. 


ORIGENES, A. D. 240. 
44, Origents de Principits, 1. I. c. 6. p. 55. 

I mentioned in my former work, that Origen’s 
treatise De Principis only existed in a Latin trans- 
lation made by Rufinus, and that the translator had 
been strongly suspected of making several altera- 
tions. On this account we cannot place much de- 
pendance upon the arguments or expressions of 
Origen which are taken from this book. But though 
Rufinus may have altered certain phrases, and in- 
troduced passages of his own, he would hardly have 


γὰρ κελεύων Πατὴρ, ὃ δὲ ὑπακούων 
Ὑῶς, τὸ δὲ συνετίζον ἅγιον ΤΙινεῦμα. 
Ὁ ὧν Πατὴρ du) πάντων, ὁ δὲ Tid 
διὰ πάντων, τὸ δὲ ἅγιον Πνεῦμα ἐν 
- φᾶσιν. “Άλλας τε ἕνα Θεὸν νομίσαι 
μὴ δυνάμεθα, ἐὰν μὴ terug Πατρὶ 
καὶ Υἱῷ καὶ dyly Πνεύματι κιστεύ- 
σωμεν. ᾿Ἰουδαῖοι μὲν γὰρ ἐδόξασαν 
Πατέρα, ἀλλ᾽ οὐκ ηὐχαρίστησαν, Tile 
yap οὐκ ἐκέγνωσαν. Μαθηταὶ ἐκ- 
ἔγνωσαν Τῶν, ἀλλ᾽ οὐκ ἐν Πνεύματι 
dryly, δ ὃ καὶ ἠρνήσαντο. Γινώσκων 


οὖν ὁ πατρῷος Λόγος τὴν οἰκονομίαν 
καὶ τὸ θέλημα τοῦ πατρὸς, ὅτι οὐκ 
ἄλλως βούλεται δοξάζεσθαι ὃ Πατὴρ 
ἢ οὕτως, ἀναστὰς «αρέδωκεν ταῖς μα- 
θηταῖς λέγων, Πορευϑέντες μαϑητεύ- 
core πάντα τὰ ἔθνη, βαετίζοντες 
αὐτοὺς εἰς τὸ ὄνομα κι τ΄ A. δεικνύων, 
ὅτι πᾶς ὃς ὧν ἕν τι τούτων ἐκλίπῃ, 
τελείως Θεὸν οὐκ ἐδόξασεν. Διὰ 

τῆς τριάδος ταύτης Πατὴρ δοξάζεται. 
Πατὴρ γὰρ ἠθέλησεν, TBs ἐποίησεν, 
Πνεῦμα ἐφανέρωσεν. 

94 


88 ORIGENES, A. D. 240. 


given a new character to the whole tenor of any argu- 
ment; and we must suppose Origen to have spoken 
of the nature of the Son in some such terms as 
those which occur in the passage now before us. 

I have often alluded to the favourite illustration 
of the Fathers, by which they compare the genera- 
tion of the Son to the effulgence proceeding from 
light. Origen makes use of it very frequently, 
as I have shewn in my former work: but in the 
present instance he proves how utterly inadequate 
every such analogy really was. “It is impossible,” 
he says, “to compare God the Father in the gene- 
“ ration of his only begotten Son, and in his mode 
“ of existence, to any man or other animal who 
“begets: but there must necessarily be something 
*‘ special and suited to God, for which no compa- 
““ rison of any kind can be found, not only in exist- 
“ ing things, but not even in thought and idea, so as 
“ for human thought to comprehend how the unbe- 
“ gotten God is made the Father of an only begot- 
“ten Son. For the generation is eternal and ever- 
“ lasting, in the same manner as effulgence is gene- 
“ rated from light. For he does not become a Son 
“ from without by spiritual adoption, but is Son by 
“nature".” Origen then confirms this by passages 
of scripture, such as Heb. i.3: but he dwells parti- 
cularly on Col. i. 15, where the Son is called the 
image of the invisible God. He considers in what 
sense the term image can be applied to the Son of 


4 —— sed ne in cogitatione sterna ac sempiterna genera- 
quidem vel sensu inveniri pot- tio, sicut splendor generatur ex 
est, ut humana cogitatio possit luce. Non enim per adoptio- 
apprehendere quomodo ingeni- nem spiritus Filius fit extrinse- 
tus Deus Pater efficitur uni- cus, sed natura Filius est. c. 4. 
geniti Filii. Est namque ita 


ORIGENES, A.D. 240. 89 


God: and having observed, that every son may be 
called the image of his father who begat him, he 
says, that in this sense the Son of God may be the 
image of God: “which image contains the unity 
“ of nature and substance of the Father and Son *.” 
If we could be certain, that these were the genuine 
words of Origen, we have here direct proof of his 
believing the consubstantiality of the Father and 
the Son: and the passage might be added to the 
others which I have noticed in my former work, 
N°. 305, where I have shewn that the term ὁμοούσιος, 
of one substance, was not unknown to the Ante- 
Nicene fathers. As I observed above, something of 
this kind must have been said by Origen, though 
his words may have been altered by Rufinus. He 
believed Christ to be strictly and literally the beyot- 
ten Son of God: and I have shewn in the Intro- 
duction to this work, that such a notion leads us 
necessarily to the doctrine of the Trinity. 

Other passages, which assert the same doctrine, 
may be found in the following places of the treatise 
De Principiis, lib..1. ε. 6. §. 4. p. 71. lib. IIL. ε. 5. 
§. 8. p. 151. lib. IV. §. 37. p. 195. and the person- 
ality and divinity of the Holy Ghost are asserted 
with equal plainness in the following places: lib. I. 
preef. ᾧ. 4. p. 48. c. 1. §. 3. p. 50. c. 3. ᾧ. 3. Ὁ. 61. and 
the last passage is so strongly worded, that the 
translator would hardly have ventured to introduce 
it, if it had not existed in the original: “ Up to the 
“ present time I have not been able to find any ¢x- 
“ pressions in the scriptures, by which the Holy 
“ Ghost could be said to be made or created ¥.” 


* Que imago etiam nature continet unitatem. 
ac substantie Patris et ΕἾ © » Usque ad preesens nuilii 


90 ORIGENES, A. D. 240. 


45. Origenis c. Celsum I. VIII. §, 12. vol. I. p. 750. 

The following passage was partly adduced in my 
former work, N°. 261, where I observed, that the 
term hypostasis was used in Origen’s time to ex- 
press individual existence, i. e. personality. It also 
remarkably confirms the fact of Christ being wor- 
shipped. Celsus had said of the Christians, “ If 
“they worshipped no other being but one God, 
“ their argument against other persons would per- 
“haps have weight: but now they pay the highest 
“worship to this person who appeared so lately, 
“and yet they think that they commit no offence 
“ against God, although his servant is worshipped 
“by them*.” To this Origen replies, “If Celsus 
* had considered the words, J and the Father are 
* one, (John x. 30,) and those spoken by the Son of 
“ God in his prayer, as I and thou are one*, (xvii. 
“ 22,) he would not have thought, that we worship 
“ any one else beside the supreme God: for he says, 
“ the Father is in me, and I in the Father, (xiv. 
“11: xvii.21.) But if any one be inclined to fear 
“from this, that I am going over to those who 
“ deny the Father and Son to be two persons, let 
“him observe that expression, dnd of them that 
“ believed there was one heart and one soul, (Acts 
“ἦν, $2,) that he may understand that other, 7 and 
“‘ the Father are one. We therefore worship one 
«“ God, as I have proved, the Father and the Son; 
* and our argument against other persons continues 


sermonem iy scriptis sanctis in- δὲν πλημμελεῖν νομέζουσι περὶ τὸν 

venire potuimus, per quem Spi- Θεὸν, εἰ καὶ ὑπηρέτης αὐτοῦ θερα- 

ritus Sanctus factura esse vel τευθήσεται. 

creatura diceretur. ® “Dg ἐγὼ καὶ σὺ ἕν ἐσμεν. Ori- 
* Νυνὶ δὲ τὸν ἔναγχος φανέντα gen quoted from memory. The 

τοῦτον ὑκερθρησκεύουσι, καὶ ὅμως οὐ- words are, καθὼς ἡμεῖς & ἐσμεν. 


ORIGENES, A.D. 240. 91 


“ valid: and we do not pay the highest worship to 
“him who appeared so lately, as to a person who 
“had no previous existence; for we believe him 
“‘when he says himself, Before Abraham was, I 
“am, (John viii. 58;) and when he says, I am the 
“ Truth, (xiv. 6 2) and none of us are so stupid as 
“to imagine, that the substance of truth> had no 
“ existence before the times of the coming of Christ. 
“ We therefore worship the Father of Truth, and 
“the Son who is Truth, two in person, [or, in the 
“mode of existence,] but one in unanimity, and 
“ agreement, and identity of will; so that he, who 
“ has seen the Son, the brightness of the glory, and 
“ the express image of the substance, of God, (Heb. 
“i, 3,) has seen in him the very image of God, God 
“ himself*.” Origen saw the necessity and the dif- 
ficulty of steering between tritheism and Sabellian- 
ism: but this passage, even if it stood alone, would 
be sufficient to acquit him of either. That he wor- 
shipped the Son as God, is here expressly asserted : 


Ὁ Ἢ -τῆς ἀληθείας οὐσία. Ori- 
geo probably’ meant, substantial 
Truth, or Truth personified, i.e. 
Christ. See my former work, 
N°. 100. 

© Evmep νενοήκει ὃ Κέλσος τὸ, "Eye 
καὶ ὁ Πατὴρ ἕν ἐσμεν, καὶ τὸ ἐν 
εὐχῇ κι τ᾿ Δ. οὐκ Gy Gero ἡμᾶς καὶ 
ἄλλον θερακεύειν παρὰ τὸν ἐκὶ πᾶσι 
Geer’ Ὁ γὰρ Πατὴρ, φησὶν, ἐν ἐμοὶ, 
κἀγὼ ἐν τῷ Πατρί. El δέ τις ἐκ 
τούτων͵ κερισκασθήσεται, μή πὴ αὐ- 
τομολοῦμεν πρὸς τοὺς ἀναιροῦντας δύο 
has ὑποστάσεις Πατέρα καὶ Tidy, 
ἐπιστησάτω τῷ, Ἦν δὲ πάντων κιτ.λ. 
ἵνα θεωρήσῃ τὸ, Ἐγὼ κι τι λ. Ἕνα 
οὖν Θεὸν, ὡς ἀποδεδώκαμεν, τὸν Πα- 
τέρα καὶ τὸν Tidy, θερακεύομεν. καὶ 


μένει ἡμῖν ὃ πρὸς τοὺς ἄλλους ἀτενὴς 
λόγος" καὶ οὐ τὸν ἔναγχός ye φα- 
νέντα, ὡς πρότερον οὐκ ὄντα, ὑπερ- 
θρησκεύομεν" αὐτῷ γὰρ κειθόμεθα τῷ 
εἰκόντι x. τ᾿ A. καὶ οὐχ οὕτω τις 
ἡμῶν ἔστιν ἀνδράποδον, ὡς οἴεσθαι 
ὅτ; ἡ τῆς ἀληθείας οὐσία πρὸ τῶν 
χρόνων τῆς τοῦ Χριστοῦ ἐπιφανείας 
οὐκ ἦν. Θρησκεύομεν οὖν τὸν Πατέρα 
τῆς ᾿Αληθείας, καὶ τὸν Thy τὴν ᾿Αλή- 
θειαν, ὄντα δύο τῇ ὑποστάσει πράγ- 
ματα, ἕν δὲ τῇ ὁμονοίᾳ, καὶ τῇ συμ- 
φονίᾳ, καὶ τῇ ταντότητι τοῦ βουλή- 
ματος". ὡς τὸν ἑωρακότα τὸν Tidy 
ὄντα ἀκαύγασμα τῆς δέξης, καὶ χα- 
ρακτῆρα τῆς ὑποστάσεως τοῦ Θεοῦ, 
ἑωρακέναι: ἐν αὐτῷ, ὄντι εἰκόνι τοῦ 
Θεοῦ, τὸν Θεόν. 


92 ORIGINES, A. D. 240. 


he also as plainly declares, that he did not worship 
two Gods: and though what he says of the untty of 
agreement might appear, if taken by itself, to favour 
Sabellianism, it will be observed, that he speaks of 
the Father and the Son being two in hypostasis, 
which can only mean, in person or individuality of 
existence. It is important also to remember, that 
Origen took an active part in the controversy ex- 
cited by Beryllus, bishop of Bostra in Arabia; and 
it was principally owing to his arguments, that Be- 
ryllus recanted his errors. Eusebius, who relates 
this circumstance, represents Beryllus as maintain- 
ing, “ that our Lord and Saviour had no preexist- 
“ ence in individual distinctness of being, before his 
“ appearance in the world; and that he had no dis- 
“ tinct divinity, but only that of his Father residing 
“in himself4.” This was nothing else than the 
doctrine, which was taught by Sabellius a few years 
later: and since Origen succeeded in making Beryl- 
jus abjure this error, his own orthodoxy and anti- 
Sabellian sentiments cannot be called in question. 

I would again refer the reader to my former 
work, N°. 261, note >, where instances are given of 
Origen’s use of the term hypostasis: and I would 
add the following passage, in which he uses another 
analogy for the unity of the two persons. Upon 
those words in Genesis xi.1, And the whole earth 
was one lip, and all had one speech, he observes, 
“Τὸ those who do not understand the expression, 
“ Tand the Father are one, (John x. 30,) and there- 
“fore deny the distinct personality of the Son, I 


ἃ Τὸν σωτῆρα καὶ Κύριον ἡμῶν μὴ μίας" μηδὲ μὴν θεότητα ἰδίαν ἔχειν, 
spixpertdvas κατ᾽ ἰδίαν οὐσίας περι- ἀλλ᾽ ἐμπολιτευομένην αὐτῷ μόνην τὴν 
γραφὴν, πρὸ τῆς εἰς ἀνθρώπους ἐπιδη- ΙΠατρικήν. H. E. VI. 33. 


ORIGENES, A. D. 240. 93 


“would quote this passage, And the whole earth 
“was one lip, and all had one speech®.” Origen 
evidently meant to adduce this analogy, as shewing 
that unity may be predicated of persons who have a 
distinct existence. He did not mean to say, that 
the particular kind of unity was the same in both 
cases: but he argued, that unity may exist between 
persons who are individually distinct. 

46. Origenis in Genesim Hom. XVII. §. 5. vol. II. 

ΠΡ. 108. 

I have mentioned at p. 39, that Origen’s Homilies 
upon Genesis only exist in the Latin translation of 
Rufinus, which cannot be depended upon for accu- 
racy. I have therefore only given references to se- 
veral places where the word T'rinitas occurs; and 
all of which, if literally translated, would demon- 
strate Origen’s belief of a Trinity in unity. The 
following passage is taken from the same Latin ver- 
sion; and the reader will wonder at the length to 
which the allegorical interpretation of scripture was 
carried. But this very circumstance inclines me to 
think that the passage is genuine, and not an addi- 
tion of Rufinus; for Origen’s propensity to this me- 
thod of interpretation is too well known: and, as I 
observed in N°. 44, though Rufinus may have alter- 
ed the language, yet the turn of thought, and the 
. tenor of the argument, must have proceeded from 
-the original author. He is commenting upon that 
part of the prophecy of Jacob which relates to Ju- 
dah: Judah is a lion’s whelp——who shall raise 
him up? (Gen. xlix. 9.) and after saying, that a 


© Τῶς μὴ νοοῦσι τὸ, ᾿Εγὼ καὶ ὁ οἴσομεν τὸ, Ἦν πᾶσα ἡ γῆ χεῖλος 
Πατὴρ ἕν ἐσμεν, καὶ διὰ τοῦτο ἀρ- ἣν, καὶ φωνὴ μία πᾶσι. In Gen. 
γουμένοις ὑπόστασιν ἰδίαν Tit, προσ- vol. IT. p. 34. 


94 ORIGENES, A. D. 240. 


mystical exposition is most suited to the place, and 
that the lion’s whelp signifies Christ, he proceeds to 
interpret his being ratsed up of his rising from the 
dead. He quotes Rom. viii. 11. as shewing that 
God raised him up; and again, his own words in 
John ii. 19—21. as speaking of hemse(f raising up 
his own body. Origen then observes, “ Because he 
“ says that he himself raises up his own temple, and 
** God is said to have raised him up, the prophet 
“ rightly says, as if struck with awe at such unity 
“ and indivisibility of Father and Son, Who shall 
“ raise him up‘?” It is unnecessary to disclaim any 
‘ agreement with such fanciful expositions of scrip- 
ture: and I merely quote the passage, as shewing 
how strongly the doctrine of the Trinity must have 
been impressed upon the mind of a writer who in- 
troduced it upon such an occasion as this. 

The Homilies upon Exodus also furnish many 
remarkable testimonies to the doctrine of the Tri- 
nity; but the same doubt exists as to their genuine- 
ness, which attaches to the Homilies upon Genesis ; 
for Rufinus expressly mentions, that he had made 
some additions in his Latin translation of them. I 
shall therefore only give references to the passages. 
Hom. V. §. 3. p. 145; Hom. VI. §. 5. p. 148; Hom. 
VIII. §. 4. p. 158. 

The same may be said of the Homilies upon Le- 
viticus. See Hom. XII. §. 3. p. 251; Hom. XIII. 
§. 4. p. 256; and upon Numbers, Hom. XII. §. 1. 
p. 313. 


 Quia ergo et ipse se dicit Patris et ΕἾ] unitatis atque in- 
suscitare templum suum, et discretionis attonitus ait, Quis 
Deus illum dicitur suscitasse, suscitabit eum ? 
recte propheta stupore tante - 


ORIGENES, A. D. 240. 95 


47. Origents in Psalm. XVIIL 6. vol. 11. p. 614. 
The following passage may be of use as shewing 
the interpretation affixed by Origen to certain pas- 
sages of scripture. The words of the Psalm are, as 
translated by the LXX. In the sun hath he set his 
tabernacle; upon which Origen observes, “ Our 
“ Lord is the sun of righteousness, and the Father 
“ dwelleth in him, according to the words, I am in 
* the Father, and the Father in me: (John xiv. 
“ 10.) and again, The Father that dwelleth in me, 
“he doeth the works: (ib.) and the apostle says, 
* God was in Christ, reconciling the world unto 
“ himself, (2 Cor. v. 19.8)” 
48. Origenis in Psalm. CXXII. 2. vol. II. p. 821. 
Origen gives the following fanciful interpretation 
of those words, As the eyes of servants look upon 
the hand of their masters, &c. “The servants of 
“ their masters, the Father and the Son, are the 
“body and spirit; and the handmaid of her mis- 
“ tress, the Holy Ghost, is the soul; and the three 
“are the Lord our God; for the three are one.” 
This passage has been advanced in support of the 
notion, that the disputed text in 1 John v. 7. is ge- 
nuine, and was read by Origen in his copies of the 
New Testament. Though this inference will not 
perhaps be generally allowed, there can be no ques- 
tion as to the writer of this sentence having held 
the doctrine of the Trinity. 
49. Origenis in Jerem. Homil. XVIII. 9. vol. III. 
p. 251. 
The Septuagint version of Jeremiah xviii. 14. is 
5 Ὁ κύριος͵ ἡμῶν ὁ ἥλιος τῆς δι- Πνεῦμα καὶ σῶμα" «αιδίσκη δὲ Ku- 
καιοσύγης ἐστὶν, ἐν αὐτῷ δὲ κατα- ρίας, τοῦ εἱγίον Πνεύματος, ἡ ψυχή. 


σκηνοῖ ὁ Πατὴρ, κατὰ τὸ κι τ. A. Τὰ δὲ τρία Κύριος ὁ Θεὸς ἡμῶν ἐστιν 
Ὁ Δοῦλοι κυρίων, Πατρὸς καὶ Ὑἱοῦ, οἱ γὰρ τρεῖς τὸ ἕν εἰσιν. 


96 ORIGENES, A.D. 240. 


very different from the Hebrew. It begins thus ; 
Will breasts fail from the rock? i.e. will the rock 
cease to pour out water? and this mention of water 
leads Origen to quote Psalm xlii. 2. My soud therst- 
eth for the living God: upon which he asks, “ Who 
“hath thus thirsted for the breasts of the rock ? 
“ but the rock was Christ. (1 Cor. x. 4.) Who hath 
“thus thirsted for the Holy Ghost, so as to say, 
“ Tike as the hart panteth after the fountains of 
“water, so panteth my soul after thee, O God? 
“(Psalm xiii. 1.) Unless we thirst for the three 
“‘ fountains of water, we shall find no fountain of 
“water. The Jews seem to have thirsted for one 
* fountain of water, which was God: but since they 
“ did not thirst for Christ and the Holy Ghost, they 
“ are not able to drink even of God. The heretics 
“ seem to have thirsted for Christ Jesus; but since 
“ they have not thirsted for the Father, who is the 
“ God of the Law and the Prophets, for this reason 
“they do not drink even of Jesus Christ. They 
“ also, who keep to one God, but set at nought the - 
“ prophecies, have not thirsted for the Holy Ghost 
‘‘ that is in the prophecies. . For this reason they 
* do not drink even of the fountain of the Father, 
“nor of Him who cried in the temple and said, If 
“any man thirst, let him come to me and drink. 


1 Te rag ἐδίψησε Θεὸν, ὥστ' 
dy εἰπεῖν, Ἐδίψησεν, x. 1.4.3 Th 
οὕτως ἐδίψησε τοὺς μαστοὺς τῆς πέ- 
τρας; Ἢ πέτρα δὲ ἦν ὁ Χριστός. 
Τίς οὕτως ἐδίψησεν ὡγίου Πνεύματος, 
ὥστ᾽ dy εἰτεῖν, “Ov τρόπον x. τ. λ.; 
Ἐὰν μὴ τὰς τρεῖς πηγὰς τῶν ὑδάτων 
διψήσωμεν, οὐδεμίαν πηγὴν τῶν ὑδά- 
τῶν εὑρήσομεν. "Ἔδοξαν δεδεψηκέναι 
μίας πηγῆς τῶν ὑδάτων τοῦ Θεοῦ ᾿ἴου- 


δαῖοι ἐκειδὴ δὲ οὐκ ἔδίψησαν τὸν 
Χριστὸν καὶ τὸ ἅγιον Πνεῦμα, οὐκ 
ἔχουσι πιεῖν οὐδὲ ἀπὸ τοῦ Θεοῦ. Ἔδο- 
Scar δεδιψηκέναι οἱ ἀπὸ τῶν αἱρέσεων 
Χριστὸν ᾿Ιησοῦν' ἀλλ᾽ ἐπεὶ οὐκ ἐδί- 
ψησαν τὸν Πατέρα, ὄντα νόμου καὶ 
προφητῶν Θεὸν, διὰ τοῦτο οὐ είνουσιν 
οὐδὲ ἀπὸ Ἰησοῦ Χριστοῦ. Οἱ δὲ ἕνα 
μὲν τηροῦντες Θεὸν, ἐξουδενοῦντες δὲ 


πὰς «ροφητείας, οὐκ ἐδίψησαν τὸ 


ORIGENES, A. Ὁ. 240. 97 


« (John vii. 837.) It is plain that the three foun- 
tains of water are the three persons of the Trinity, 
and that Origen considered a belief in each of them 
to be indispensable. 

50. Origenis in Exech. Homil. IV. §. 5. p. 372. 

“When you belong to Christ, you will belong 
“also to the Almighty Father; for they are one 
“and of an united nature*.” These homilies upon 
Ezekiel are preserved only in the Latin version of 
Jerom; but he speaks of having translated them 
faithfully, and I therefore quote from them this very 
strong expression, which has a close agreement with 
the following. 

51. Origents in Mattheum, tom. XIII: §. 19. vol. 
III. p. 597. ᾿ 

Upon those words of our Saviour, Whosoever 
shall receive this child in my name, receiveth me, 
Luke ix. 48. Origen immediately adds, “ Then, 
“since the Father is inseparable from the Son, He 
‘‘ is with the person who receives the Son!.” 

52. Origenis in Mattheum, tom. XVII. §. 14. vol. 
III. p. 789. 

I have shewn in N°. 45. that Origen’s belief con- 
cerning our Saviour was decidedly opposed to Sa- 
bellianism. The following passage will prove the 
point still farther. Having observed that the mul- 
titude, who looked upon Jesus as a prophet, (Matt. 
xxi. 46.) did not rightly or perfectly understand 
him, he continues, “ We must not think that those 
“are for him who have false conceptions concern- 
Πνεῦμα τὸ ἅγιον τὸ ἐν τοῖς προφή- omnipotentis Patris, quia unum 
ταις, . Διὰ τοῦτο οὗ πίονται οὐδὲ ἀπ sunt unitaeque nature. 
τῆς πηγῆς τῆς πατρικῆς, οὐδὲ ἀπὸ τοῦ Ble ἐπεὶ ἀχώριστός ἐστι τοῦ 


κεκραγότος κ. τι A. Υἱοῦ ὁ Πατὴρ, γίνεται καρὰ τῷ δεξα- 
k Cum fueris Christi, eris εἴ μένῳ τὸν Tidy, 


H 


98 ORIGENES, A. D. 240. 


“ ing him; such‘as those who confound the idea of 
“ Father and Son, fancying the Father and Son to 
“ be one in person™, distinguishing the one subject 
“in conception only and in the names".” 
58. Origenis in Lucam Hom. XXV. vol. III. 
p. 962. ‘ 

Origen’s homilies upon St. Luke exist only in a 
Latin translation, which was made by Jerom: but 
there is every reason to think that he translated 
them literally: and the following passage shews 
very plainly what was Origen’s opinion concerning 
the third person of the Trinity. It is also curious, 
as presenting an instance of that wild and irrational 
method of interpretation which was pursued by the 
Gnostics. “ Others, when they read, I will send 
“you a Comforter, the Spirit of Truth, (John xiv. 
“ 16.) do not understand a person who is third after 
“‘ the Father and the Son, and a divine and sublime 
“ nature, but the apostle Paul°.” 

54. Origenis in Joannem, tom. 11. §. 6. vol. IV. 
p. 60. 

I have had occasion to observe, that the senti- 
ments of Origen concerning the Trinity have fur- 
nished matter for much discussion among ancient 
and modern writers; and that he has been charged 
with using expressions concerning the Son and the 
Holy Ghost which are inconsistent with the ortho- 
dox notion of their divinity. I have ventured, in 


™ Ὑπσοστάσει. See my former 
work, No. 261. 

5 Od νομιστέον γὰρ εἶναι ὑπὲρ 
αὐτοῦ τοὺς τὰ ψεύδη φρονοῦντας περὶ 
αὐτοῦ" ὁποῖοί εἰσιν οἱ συγχέεντες Ta- 
τρὸς καὶ Υἱοῦ ἔννοιαν, καὶ τῇ ὑποστά- 
σει ἕνα διδόντες εἶναι τὸν Πατέρα 
καὶ τὸν Ὑῶν, τῇ ἐπροίᾳ μόνῃ καὶ τοῖς 


ὀνόμασι διαιροῦντες τὸ ἐν ὑκοκείμενον. 

9 Alii legentes, Mittam vobis 
Advocatum Spiritum veritatis, 
nolunt intelligere tertiam per- 
sonans a Patre et Filio, et divi- 
nam sublimemque naturam, sed 
apostolum Paulum. 


ORIGENES, A.D. 240. 99 


concurrence with bishop Bull, to question the justice 
of the attacks which have been made upon Origen 
on these points: and the following .is perhaps one 
of the passages, in which he has been suspected of 
lowering the third person in the Trinity to the rank 
of a created being. He is commenting upon those 
words at the beginning of St. John’s Gospel, 4// 
things were made by him, (i. 3.) and he allows him- 
_ self to enter into a discussion which might well have 
been avoided. 

“ If it is true, that all things were made by him, 
“we must inquire whether the Holy Ghost was 
“made by him: for as it seems to me, if a person 
“says that the Holy Ghost was made, and if he 
“ grants that all things were made by the Logos, he 
“ must necessarily admit that the Holy Ghost was 
“also made by the Logos, the latter preceding him 
“ in order of time. But if a person does not choose 
“to say that the Holy Ghost was made by Christ, 
“it follows that he must call him unproduced, if 
“he thinks that this passage in the Gospel is true. 
“ But there may be also a third opinion, beside that 
“of admitting that the Holy Ghost was made by 
“the Logos, and that of supposing him to be un- 
“ created?, namely, the notion of there being no 
“ substantial individual existence of the Holy Ghost 
“ distinct from the Father and the Son’4.—_—We, 
““ however, being persuaded that there are three hy- 


little in these cases, and I should 


P The word here is ἀγένητον, 
though a few lines above it is 
ἀγέννητον : and since Origen was 
in each case noticing the same 
Opinion, we might have expect- 
ed him to use the same terms. 
The evidence of MSS. is very 


be inclined to read ἀγένητον in 
both places. In the translation 
I have followed the Benedictine 
edition. 

4 This is clearly the Sabel- 
lian doctrine. 


Η ἃ 


100 ORIGENES, A. Ὁ. 240. 


“ postases, [persons,] the Father, the Son, and the 
“ Holy Ghost, and believing ‘that nothing is unpro- 
“ duced beside the Father, adopt this as the more 
“ pious and the true opinion, that all things being 
“made by the Logos, the Holy Ghost is more 
* honourable than all of them, and more so in rank 
“ than all the things which were made by the Fa- 
“ther through Christ. And perhaps this is the 
“ reason why he is not also called the very Son of 
“ God, there being only one who by nature and 
“ origin is Son, viz. the only-begotten, who seems 
“10 have been necessary to the Holy Ghost, and to 
“ have assisted in forming his hypostasis, not only 
“that he might exist, but also that he might have 
“ wisdom, and reason, and righteousness, and what- 
“ ever else we suppose him to have, according to his 
“ participation in those qualities which we have 
“ before mentioned as attributed to Christ'.” 


τ Ἐξεταστέοεν δὲ ἀληθοῦς ὄντος 
τοῦ, Πάντα δὲ αὐτοῦ ἐγένετο, εἰ καὶ 
τὸ Πνεῦμα τὸ ἅγιον δι᾽ αὐτοῦ ἐγένετο. 
Οἶμαι γὰρ ὅτι τῷ μὲν φάσκοντι γενη- 
τὸν αὐτὸ εἶναι, καὶ προϊεμένῳ τὸ, 
Πάντα δὲ αὐτοῦ ἐγένετο, ἀναγκαῖον 
καραδέξασϑαι ὅτι τὸ ἅγιον Πνεῦμα 
διὰ τοῦ Λόγον ἐγένετο, πρεσβυτέρου 
wap’ αὐτὸ τοῦ Λόγου τνγχάνωνττος. Τῷ 
δὲ μὴ βουλομένῳ τὸ ἅγιον Πνεῦμα 
διὰ τοῦ Χριστοῦ γεγονέναι, ἕκετα: τὸ 
ἀγέννητον αὐτὸ λέγειν, ἀληθῆ τὰ ἐν 
τῷ εὐαγγελίψ τούτῳ εἶναι, κρίνοντι. 
Ἔσται δέ τις καὶ τρίτος καρὰ τοὺς 
δύο, τόν τε διὰ τοῦ Λόγου καραδεχό- 
μενον τὸ Πνεῦμα τὸ ἅγιαν γεγενέναι, 
καὶ τὸ ἀγένητον αὐτὸν εἶναι ὑπελαμ- 
βάνωτα, δογματίζων μηδὲ οὐσίαν 
τοὰ ἰδίαν ὑφεστάναι τοῦ ἁγίου 
Πνεύματος ἑτέραν παρὰ τὸν Πατέρα 
Καὶ “τὸν Ὑἱόν...---- Ἡμεῖς μέντοιγε 


τρεῖς ὑποστάσεις πειθόμενοι τυγχά- 
vew, τὸν Πατέρα, καὶ τὸν Tidy, καὶ 
τὸ ἅγιον Πνεῦμα, καὶ ἀγέννητον μη- 
δὲν ἕτερον τοῦ Πατρὸς εἶναι πιστεύ- 
crres, ὡς εὐσεβέστερον καὶ ἀληθὲς, 
«ροσιέμεθα τὸ, πάντων διὰ τοῦ Δό- 
γον γενομένων, τὸ ὥγιον Πνεῦμα πάν- 
τῶν εἶναι τιμιώτερον, καὶ τάξει πάν- 
τῶν τῶν ὑπὸ τοῦ Πατρὸς διὰ Χριστοῦ 
γεγενημάνων. Καὶ τάχα αὕτη ἐστὶν 
ἡ αἰτία τοῦ μὴ καὶ αὐτουιὸν χρήμω- 
τίζειν τεῦ Θεοῦ, μόνου τοῦ Movoye- 
νοῦς φύσει Ὑἱοῦ ἀρχῆθεν τνγχάνοντες, 
οὗ χρήζειν ἔοικε τὸ ἅγιον Πνεῦμα, 
διακονοῦντες αὐτοῦ τῇ ὑποστάσει, οὗ 
μένον εἰς τὸ εἶναι, ἀλλὰ καὶ σοφὸν 
εἶναι: καὶ λογικὸν, καὶ δίκαιον, καὶ 
πᾶν ὁτιποτοῦν χρὴ αὐτὸ νοεῖν τυγχά- 
very, κατὰ μετοχὴν τῶν προειρημένων 
ἡμῖν Χριστοῦ ἐκινοιῶν. 


ORIGENES, A.D. 240. 101 


Such is this extraordinary, and I must add, un- 
fortunate, passage of Origen, which I have quoted 
at length, and have endeavoured to translate with 
the utmost fairness. If the reader should decide 
from it, that Origen did not believe the eternity of 
the Holy Ghost, he will think that the enemies of 
Origen were not without grounds when they ques- 
tioned his orthodoxy. It is not my intention en- 
tirely to exculpate him. He is at least guilty of 
indiscretion in entering upon such perilous ground; 
and in speculating so deeply upon points, which 
after all must elude the grasp of human ideas and 
phraseology. But the testimony of Origen, even in 
this passage, is not without its value in the contro- 
versies which have arisen concerning the third per- 
son in the Trinity. In the first place, he distinctly 
notices the Sabellian hypothesis, and as distinctly 
declares that he did not maintain it. He held that 
there are three hypostases in the Trinity: which 
expression, as I have already explained it, can only 
mean that there are three persons. Secondly, he 
says that the relation between the Father and the 
Holy Ghost is such, that it would scarcely be im- 
proper to call the Holy Ghost the Son of the Fa- 
ther. He gives a reason why such a term is not 
applied; but he would never have said this, if he 
had believed the Holy Ghost, in the common sense 
of the term, to be a creature. Thirdly, what he 
says of nothing being unproduced (ἀγέννητον) except 
the Father, is strictly orthodox, and has always 
been the doctrine of the catholic church. The Son 
and the Holy Ghost have always been said to be de- 
rived from the Father; the one by generation, the 
other by procession: neither of them is self-existent, 

H3 


102 ORIGENES, A. D. 240. 


and therefore neither of them is unproduced: but 
this doctrine was never considered to be incom- 
patible with the eternity of the Son or the Holy 
Ghost*. Origen seems to have considered himself 
bound by those words of St. John, AW things were 
made by him, to include the Holy Ghost among the 
things which were made by Christ: and it was this 
which led him into his dangerous speculation. But 
the word which we translate, were made, does not 
necessarily imply creation in the ordinary sense of 
the term: it means, were called into existence: and 
though Origen undoubtedly understood from this 
passage, that the world was created by Christ, yet 
he makes an express distinction between the Holy 
Ghost and the works of creation. It appears from 
this passage, that he would have said of the Holy 
Ghost, ἐγένετο διὰ Xpiorov: and the western church 
never held any other doctrine, than that the Holy 
Ghost proceeded from the Father by the Son. Whe- 
ther this was the notion which Origen meant to ex- 
press, I would leave to others to decide. His words 
are certainly not opposed to it: and though I would 
again repeat my regret that he entered into such 
speculations, I must add, that neither Sabellians, 
Arians, nor Socinians can claim the authority of 
Origen as supporting their tenets. If he erred, it 
was a peculiar error of his own: and I would cau- 
tion the reader not to draw his inference from this 
particular passage, till he has compared it with the 
other extracts from works of the same writer. 

If we could be certain, that Origen’s commentary 
upon the Epistle to the Romans was faithfully 
translated by Rufinus, the following passage might 

S See Bull, Def. Fid. Nic. Sect. iv. 


ORIGENES, A. D. 240. 108 


be quoted as shewing his sentiments concerning the 
eternity of the Holy Ghost: but for the reasons 
alleged in my former work, I do not bring any se- 
parate testimony from this treatise. I can hardly; 
however, imagine that Rufinus inserted the whole 
of the following passage, or that the substance of it 
at least was not to be found in the original work of 
Origen. “I know that some persons misunder- 
“ standing the newness of the Spirit, (Rom. vii. 6.) 
“ have perverted it, to prove that the Spirit is some- 
“ thing new, as not having existed before, and not 
“known in ancient times: in which they are not 
“ aware that, they are guilty of very grievous blas- 
“phemy. For this very Spirit is in the Law, he is 
“in the Gospel, he is always with the Father and 
“ the Son, he always is, and was, and will be, as the 
“ Father and the Son'.” 

ὅδ. Origenis in Joannem, tom. X. §. 21. vol. IV. 

p. 199. 

The sentiments of Origen concerning the Sabellian 
hypothesis are expressed with equal plainness in the 
present quotation. “ But since some persons are 
“ perplexed when they come to the question of the 
“ Father and the Son, adducing this passage, We 
“are found false witnesses of God, because we 
“ have testified of God, that he raised up Christ, 
“ whom he raised not up, &c. (1 Cor. xv. 15.) and 
“ other similar passages, which prove that he who 
“ raised was different from him who was raised ; 


t Novitatem sane spiritus scio blasphemare. Ipse enim _Spi- 
quosdam male intelligentes illuc _ritus est in lege, ipse in Evan- 
traxisse, ut dicerent novum esse ΕΙΣ ipse semper cum Patre et 
Spiritum, tanquam qui ante non ilio est, et semper est et erat 
fuerit, nec veteribus innotuerit: et erit, βίους Pater et Filius. VI. 
et nesciunt se in hoc gravissime 7. p. 580. 


H 4 


104 ORIGENES, A. D. 240. 


“and this, Destroy this temple, and in three days 
“7 will raise ἐξ up; (John ii. 19.) from which they 
* think to prove, that the Son does not differ nume- 
“ rically" [personally] from the Father; but that 
“ both being one, not only in essence, but also in 
“ subject, are called Father and Son, according to 
“ certain different ideas, but not in person; we must 
“ quote against them, in the first place, the passages 
“ which preeminently prove the Son to be different 
“ from the Father*.” 
᾿ 56. Origenis in Joannem, tom. XIX. §. 1. vol. IV. 
p- 282. 

“TIT must observe, that our Saviour sometimes 
“ speaks of himself as if he was speaking of a man, 
“and sometimes as if of a nature which is more 
“ divine, and united ‘to the unbegotten nature of the 
“ Father’.” 
57. Origenis in Joannem, tom. XX. §. 16. p. 330. 

Origen compares the declaration of our Saviour, 
I proceeded forth and came from God, (John viii. 
42.) with that passage in Micah, (i. 3.) Behold the 
Lord cometh forth out of his place: and though we 
may not agree with him in seeing a resemblance be- 
tween the two passages, we cannot mistake his sen- 
timents concerning the unity of the Father and the 
Son. ‘“ When the Son is in the Father, being in 


" "ApOpp. See N°. 5. p. 24. 

.  Ἐκεὶ δὲ οἱ συγχεόμενοι ἐν τῷ 
περὶ Πατρὸς καὶ Ὑἱοῦ τόκῳ, συνά- 
gyortes τὸ, Ἐὑρισκόμεθα x. τ. Δ. καὶ 
τὰ τούτοις ὅμοια δηλοῦντα ἕτερον cl- 
vas τὸν ἐγείραντα παρὰ τὸν ἐγηγερ- 
, καὶ τὸ, Λύσατε x... οἷον 

τὸ [οἴονται] ἐκ τούτων «αρίστασθαι 
μὴ διαφέρειν τῷ ἀριθμῷ τὸν Tay τοῦ 
Πατρὸς, ἀλλ᾽ ἕν, οὐ μόνον οὐσίᾳ, 
ἀλλὰ καὶ ὑποκειμένῳ τυγχάνοντας 


ἀμφοτέρους, κατὰ τινὰς ἐκινοίας δια- 
φόρους, οὗ κατὰ ὑπόστασιν λέγεσθαι 
Πατέρα καὶ Thy, λεκτέον πρὸς αὖ- 
τοὺς πρῶτον μὲν τὰ προηγουμένως 
κατασκευαστικὰ ῥητὰ τοῦ ἕτερον εἷ- 
ναι τὸν Υἱὸν παρὰ τὸν Πατέρα. 

Y Λεκτέαν δὲ apis ταῦτα ὅτι ὁ 
σωτὴρ ὅτε μὲν περὶ ἑαυτεῦ, ὡς περὶ 
ἀνθρώπου διωλέγεται, ὅτε δὲ ὡς περὶ 
θειοτέρας φύσεως, καὶ ἡνωμένης τῇ 
ἀγεννήτῳ τοῦ Πατρὸς φύσει. 


ORIGENES, A. D. 240. 105 


“ the form of God, before he lowered himself, God 
“is as it were his place: and if any one thinks of 
“him, who, before he humbled himself, was in the 
‘ preeminent form of God, he will see his Son, who 
“had not as yet come forth from God, and the 
“ Lord, who had not yet come forth out of his place. 
“ But when with this condition of the Son he com- 
“ pares that which results from his taking the form 
“ of a servant by humbling himself, he will under- 
“ stand how the Son of God proceeded forth and 
“ came to us, and became as it were out of him who 
“sent him, though in another sense the Father did 
* not leave him alone, but is with him, and is in the 
“ Son, as he also is in the Father. And unless you 
“ understand in another sense, that the Son is in 
* the Father, as he was before he came forth from 
“ God, there will seem to be a contradiction between 
“ his coming forth from God, and the person who 
“came forth from God being still in God. Others 
“ have explained the words I proceeded forth from 
“ God, as I was begotten by God, who go on to 
“ say that the Son was begotten of the substance of 
“the Father; as if the Father had his substance 
“lessened and made deficient by the substance of 
“his Son, which he had before——-. These per- 
“sons also say, that the Father and the Son are 
“ corporeal, and that the Father is divided, which 
“are the notions of men who have not the most 
“ distant conception of an invisible and incorporeal 
“ nature, which is properly his substance. It is 
“ plain also, that they ascribe bodily place to the 
“ Father, and suppose the Son to have come bodily 
“ upon earth by changing from one place to another, 
“and do not look upon it as a change merely from 


106 ORIGENES, A.D. 240. 


* one condition to another, as we understand it*.” 
This remarkable passage may be added to the many 
which were quoted in my former work, N°. 70. con- 
cerning the meaning of St. Paul in Phil. ii. 5—11. 
It removes all doubt as to Origen believing in the 
preexistence of Christ, and shews that he believed 
him in that previous state to have been united to 
God. ; 
It has been argued from this passage*, that Ori- 
gen did not believe the Son to be of the same sub- 
stance with the Father, because he condemns the 
opinion of those “‘ who said that the Son was be- 
“ gotten of the substance of the Father.” But this 
is entirely to mistake the meaning of Origen, who 
only condemned those persons who supposed the 
substance of God to be diminished by the substance 


2 “Ore ὁ Tie ὃν τῷ Πατρί ἐστιν, 
ἐν μορφῇ Θεοῦ ὑκάρχων, πρὶν ἑαυτὸν 
κενῶσαι, οἱονεὶ τόπος αὐτοῦ ἐστιν ὁ 
Θεός" καὶ εἴ τίς γε νοήσαι τὸν πρὸ 
τοῦ κενῶσαι ἑαντὸν ἐν τῇ προηγου- 
μένῃ ὑπάρχοντα Θεοῦ μορφῇ, ὄψεται 
τὸν μηδέπω ἐξεληλυθότα ὑπὸ τοῦ 
Θεοῦ Tisy αὐτοῦ, καὶ Κύριον τὸν ᾿μη- 
δέκω ἐκπορευόμενον ἐκ τοῦ τόκου ἑαυ- 
τοῦ. πὰν δὲ ἐκείνῃ τῇ καταστάσει 
τοῦ Ὑἱοῦ συγκρίνῃ τὴν ἐκ τοῦ ἀνειλη- 
pera: τὴν τοῦ δούλου μορφὴν ἑαυτὸν 
κενώσαντα, συνήσει πῶς ὁ Ὑἱὸς τοῦ 
Θεοῦ ἐξῆλθε, καὶ ἧκε πρὸς ἡμᾶς, καὶ 
οἱονεὶ ἔξω γεγένηται τοῦ πέμψαντος 
αὐτόν" εἰ καὶ κατ᾽ ἄλλον τρόπον οὐκ 
ἀφῆκεν αὐτὸν μόνον ὁ Πατὴρ, ἀλλὰ 
μετ᾽ αὐτοῦ ἐστι, καί ἐστιν ἐν τῷ 
Tig, ὥσπερ καὶ αὐτὸς ἐν τῷ Πατρί. 
Καὶ εἰ μὴ κατ᾽ ἄλλον γε τρόπον νοή- 
σαις εἶναι τὸν Thy ἐν τῷ Πατρὶ, ὡς 
ἣν πρὶν ἐξέλθῃ ἀπὸ τοῦ Θεοῦ, δόξει 
περιέχειν μάχην τὸ καὶ ἐξεληλυθέναι 
ἀπὸ τοῦ Θεοῦ, καὶ εἶναι τὸν ἐξεληλυ- 
ϑότα ἀπὸ τοῦ Θεοῦ, ἔτ, ἐν τᾷ Θεᾷ. 


“Addex δὲ τὸ, Ἔξῆλθον ἀπὸ τοῦ Θεοῦ, 
διηγήσαντο ἀντὶ τοῦ, Γεγένημαι ἀπὸ 
τοῦ Θεοῦ, οἷς ἀκολουθεῖ ἐκ τῆς οὐσίας 
φάσκειν τοῦ Πατρὸς γεγεννῆσθαι τὸν 
Ὑῶν, οἱονεὶ μειουμένου καὶ λείκοντος 
τῇ οὐσίᾳ, J πρότερον εἶχε, τοῦ Ὑἱοῦ----. 
᾿Ακολουθεῖ δὲ αὐτοῖς καὶ σῶμα λέγειν 
τὸν Πατέρα καὶ τὸν Tay, καὶ διηρῇ- 
σθαι τὸν Πατέρα, ἅκερ ἐστι δόγματα 
ἀνθρώπων, μηδ᾽ ὄναρ φύσιν ἀόρατον 
καὶ ἀσώματον πεφαντασμένων, οὖσαν 
κυρίως οὐσίαν" οὗτοι δὲ δῆλον ὅτι ἐν 
σωματικῷ τόκῳ δώσουσι τὸν Πατέρα, 
καὶ τὸν Thy τόπον ἐκ τόκου ἀμείψαν- 
τα σωματικῶς ἐκιδεδημηκέναι τῷ βίῳ, 
καὶ οὐχὶ κατάστασιν ἐκ καταστά- 
σεως, ὡσπὲρ ἡμεῖς ἐξειλήφαμεν. 
Coimpare Origen de Princip. 1. 
iv. c. ult. ὃ. 28. p. 189. as 
quoted in my former work, No, 
178. 

* Jackson, in his Disserta- 
tion, prefixed to his edition of 
Novatian, p. xlix. 


CYPRIANUS, A.D. 250. 107 


of the Son being taken from it. The proofs of Ori- 
gen believing in the consubstantiality of the Father © 
and Son will be found in N°. 44. 

With respect to Origen’s commentary upon the 
Epistle to the Romans, since it only exists in the 
translation of Rufinus, which can be proved to be 
by no means literal, I shall only give references to 
the following places, where some strong expressions 
will be found in support of the doctrine of the Tri- 
nity. Lib. I. §. 16. p. 472. Lib. III. §. 8. p. 514. 
Lib. IV. §. 9. p. 540. ib. ᾧ. 10. Lib. VIII. §. 5. 
p. 626. But Basil has preserved a fragment of the 
original Greek, in which Origen expressly speaks of 
“ the divinity of the Holy Spirit >.” 


Cypriants, A. D. 250. 
ὅδ. Cypriant Epist. LXXIII. p. 131. 

I observed, in N°. 39, that the word Trinitas is 
often applied by Tertullian to the three persons of 
the Godhead. Cyprian, who was bishop of the 
church, to which Tertullian belonged, used it in the 
same sense, as may be seen in the following passage. 
‘When the Lord sent forth his disciples after his 
‘ resurrection, he instructed and taught them how 
“ they were to baptize, saying, 4W power is given 
“ unto me in heaven and in earth: go ye therefore, 
“ and teach all nations, baptixing them in the name 
“ of the Father, and of the Son, and of the Holy 
“ Ghost. (Matt. xxviii.18.) He implies a Trinity, 
“by the mystery of which all nations were bap- 
“ tized°.” We find the same sentiment repeated, 


. > De Spiritu 8. 6. 29. Αἱ ἱεραὶ τητος. 
δυνάμεις χωρητικαὶ τοῦ μονογενοῦς, ¢ Dominus post resurrectio- 
καὶ. τῆς τοῦ ἁγίου πνευματὸος θεό- nem discipulos suos niittens 


108 CYPRIANUS, A.D. 250. 


and the same use of the word Trintfas, in another 
part of this epistle. “ When after the resurrection 
*‘ the apostles are sent by the Lord to all nations, 
“‘ they are commanded to baptize them in the name 
“of the Father, and of the Son, and of the Holy 
“Ghost. How then do some say, that a Gentile 
“ who is baptized out of the church, and even con- 
“trary to the church, provided it be done in the 
“ name of Jesus Christ, any where and in any man- 
“ner, can obtain remission of sins, when Christ 
“ himself orders all nations to be baptized in the 
“ full and united Trinity?>” 
59. Cypriant Epist. LXXIII. p. 133. 

Cyprian, as is well known, was inclined not to 
allow the validity of baptism administered by here- 
tics: and the opinion of the early church concern- 
ing baptism, as well as concerning the Trinity, may 
be illustrated by the following passage. He asks, 
“If they are not in the church, and what is more, 
“ if they act contrary to the church, how can they 
“ baptize with the baptism of the church? For it 
“is no small and trifling concession which is made 
“ to heretics by our admitting their baptisms, since 
“from thence begins the source of all faith, the 
“saving entrance to the hope of eternal life, and 
‘“‘ acceptance with God for His servants who are to 
* be purified and made alive. For if a person may 
“be baptized by heretics, he may therefore; obtain 
“ remission of sins. If he obtains remission of sins, 
‘he is also sanctified, and made the temple of God. 


quemadmodum baptizare debe- gentes baptizarentur. 

rent instruxit et docuit, dicens, 4d —— quando ipse Christus 
Data est miki &c. Insinuat  gentes baptizari jubeat in plena 
Trinitatem, cujus sacramento et adunata Trinitate, p. 135. 


CYPRIANUS, A. Ὁ. 250. 109 


“ If he is sanctified and made the temple of God, I 
“ask, of what God? If you say, of the Creator, 
“41 say that he cannot, because he does not believe 
“in him. If you say, of Christ, I say that neither 
** can he, who denies Christ to be God, be made the 
“ temple of Christ. If you say, of the Holy Ghost, 
“ since the three are one, I ask, how can the Holy 
“ Ghost be reconciled to him, who is at enmity either 
“ with the Son or the Father®?” It is plain, that 
Cyprian was speaking of the Gnostic heretics, who 
made the supreme God, and the creator of the world, 
to be two different beings: but the passage is most 
valuable, as shewing that Cyprian considered the 
name of God to apply to the Son and the Holy 
Ghost, as much as to the Father. 

The words, “cum tres unum sint,” since the three 
are one, have also been quoted as one of the proofs, 
that 1 John v. 7. was found:in the copies of the New 
Testament used by Cyprian: but the strongest pas- 
sage in favour of that text is in the treatise de unt- 
tate ecclesia, where after making several observa- 
tions in support of unity, he adds, ‘“‘ The Lord says, 
“ Tand the Father are one: (John x. 30.) and again 
“it is written of the Father and the Son and the 
“ Holy Ghost, And these three are one‘.” It cer- 
tainly appears from this passage, that Cyprian 
meant to quote the words, “ et hi tres unum sunt,” 


© Si sanctificatus est, sitem- Spiritus Sanctus placatus esse 
plum Dei factus est, quero, εἰ potest, qui aut Filii aut Pa- 
cujus Dei? Si Creatoris, non tris inimicus est ? 
potuit, quia in eum non credi- ‘ Et iterum de Patre et Filio 
dit. Si Christi, nec hujus fieri et Spiritu Sancto scriptum est, 
potuit templum, qui negat De- Et hi tres unum sunt. Page 
umChristum. Si SpiritusSancti, 1y5—6. 
cum tres unum sint, quomodo 


110 CYPRIANUS, A. D. 250. 


as written somewhere or other in the New Testa- 
ment: and it is not denied by any person, that these 
words, or others equivalent to them, are written in 
1 John v. 8: the question is, whether they are also 
written in 1 John v. 7. Those, who oppose the 
genuineness of the seventh verse, contend, that Cy- 
prian meant to allude to the eighth verse; and that 
following the figurative interpretation, which was 
used by many of the fathers, he chose to say of the 
eighth verse, that ἐξ is written, i.e. it is to be inter- 
preted, of the Father, Son, and Holy Ghost. Facun- 
dus, a bishop of the African church in the 6th cen- 
tury, appears to have understood Cyprian in this 
way. He writes as follows: “ The apostle John in 
“ his Epistle writes thus of the Father, and the Son, 
“and the Holy Ghost, There are three that bear 
“ witness on earth, the spirit, the water, and the 
“ blood ; and these three are one; by the spirit sig- 
“ nifying the Father, by the water the Holy Ghost, 
“ and by the blood the Son. Which testimony of 
“the apostle John, Cyprian, in an epistle or book, 
“which he wrote concerning the Trinity, under- 
“ stands to have been said of the Father, and the 
Son, and the Holy Ghost: for he says &c.8.” and 
then he quotes the very words of Cyprian in this 


I would observe upon this quotation from Facun- 


® Defens. I. 3. Joannes Apo- 
stolus in epistola sua de Patre 
et Filio et Spiritu Sancto sic 
dicit, Tres sunt, qui testimonium 
dant in terra, spiritus, aqua et 
sanguis, et hi tres unum sunt: 
in spiritu signifcans Patrem 
in aqua vero Spiritum 
Sanctum - significans, in 


sanguine vero Filium significans. 
——Quod tamen Joaunis Apo- 
stoli testimonium B. Cyprianus 
Carthaginensis antistes et mar- 
tyr in epistola, sive libro, quem 
de Trinitate scripsit, de Patre et 
Filio et Spiritu Sancto dictum 
intelligit. Ait enim, ‘© Dominus 
&e.” 


CYPRIANUS, A.D. 250. 111 


dus, that two things are undeniable: 1. that Facun- 
dus himself interpreted the spirit, the water, and 
the blood, of the Father, the Son, and the Holy 
Ghost; and that he does not quote the seventh 
verse, but only the eighth. 2. That he also under- 
stood Cyprian to have given the same figurative in- 
terpretation to the three witnesses mentioned in the 
eighth verse. It will perhaps be observed, that Fa- 
cundus quotes Cyprian’s Epistle or Book de Trini- 
tate, whereas the words cited above are taken from 
the treatise de Unitate Ecclesiz. But this does not 
really make any difference: for the words quoted by 
Facundus are precisely the same which are read in 
the treatise de Unitate Ecclesie: and though we 
might think, that Cyprian inserted the same pas- 
sage in two different works, still Facundus would 
have made the same remark upon each of them, and 
would have said, that Cyprian gave a figurative in- 
terpretation to the eighth verse. The question to 
be decided is, whether Facundus was right in this 
representation of Cyprian’s meaning; i. e. whether 
Cyprian, when he said, “ et iterum de Patre et Filio 
“et Spiritu Sancto scriptum est, Ht hi tres unum 
“ sunt,” meant to say, that what we read of the 
spirit, the water, and the blood, is written and is to 
be understood of the Father, the Son, and the Holy 
Ghost. If we adopt this notion, the testimony of 
Cyprian is to be withdrawn from the number of 
those writers, who support the genuineness of the 
text: and it cannot be denied, that many of the 
fathers were fond of giving an allegorical meaning 
to the three witnesses mentioned in the eighth verse. 
It has been said in answer to this, that the custom 
of allegorizing this passage did not exist so early 


112 CYPRIANUS, A.D. 250. 


as the time of Cyprian: but whoever will refer to 
Origen’s Eighth Homily on Leviticus, §. 10 and 11, 
will find him alluding to the mystery of the water 
and blood, and quoting St.John as saying in his 
epistle, “ that purification is made in the water and 
“the blood and the spirit*:” after which he pro- 
ceeds to other allegories upon the number three, 
and concludes with saying, “So that in every in- 
“ stance we are to understand that purification can 
“ not be made without the mystery of the Trinity i.” 
This seems to leave no doubt, that Origen saw the 
mystery of the Trinity in the spirit, the water, and 
the blood: but if the Trinity had actually been men- 
tioned in the verse preceding, it is hardly possible 
that Origen would not have quoted it; or would 
have been contented with proving the mystery by 
inference and allegory. 

I have no inclination to dwell longer upon this 
disputed passage; and my subject does not require 
me to do so, except so far as the testimonies of the 
fathers are concerned. But having been led to con- 
sider the internal evidence in my Bampton Lec- 
tures Κ, I would only observe, that the external evi- 
dence is capable of being summed up in a few words. 
There are only four Greek MSS. in existence which 
are known to contain the text: 1. Codex Ravii, 
which is at Berlin, and which has been proved to 
be a transcript of the Complutensian Polyglot'. 


» Quod Joannes ponit io ¥ Note 85. p. 522. 
epistola sua, et dicit purifica- ' See La Croze, Thes. Epist. 
tionem fieri in aqua, et san- Vol. III. p. 2. and particularly 
guine et spiritu. Vol. II. p.234. Untersuchung der Ravischen 
‘ Ut ubique intelligamus pu- Grechischen Handschrift des 
rificationem fieri non posse sine Neuen Testaments, von G. G. 
mysterio Trinitatis, p. 235. Pappelbaum. Berlin 1785. 


CYPRIANUS, A.D. 250. 118 


2. Codex Guelpherbytanus D. (N°. 181] of Michaelis.) 
One of the MSS. preserved at Wolfenbuttel; but it 
is acknowledged to have been written in the seven- 
teenth century, and is therefore deserving of no no- 
tice. 3.Codex Montfortianus, now at Dublin, the date 
of which has been controverted ; but it is generally 
placed in the fifteenth century, if not still later. 
4. Codex Ottobonianus, in the Vatican, which has 
only been collated lately at the suggestion of the 
bishop of Salisbury, through whose kindness I have 
received a facsimile of the disputed passage. There 
are therefore only two MSS. which in a critical 
point of view can be said to contain the text: and 
it is remarkable, that neither of these MSS. have 
furnished the text of our modern printed editions: 
and what is still more striking, the text, as it now 
stands, is not to be found in any MS. whatever. 
The latter fact will appear still plainer, if the evi- 
dence is also summed up concerning the printed 
editions. 

The earliest edition of the Greek Testament, which 
contains the text, is in the Complutensian Polyglot, 
which seems to have been printed in 1514, but was 
not published till 1520 or 1522. In the interval 
between these periods, Erasmus published his first 
edition of the Greek Testament, in 1516; but it did 
not contain the disputed verse: neither did his se- 
cond edition, which appeared in 1519: but in 1522 
he put out a third edition, in which the seventh 
verse is inserted upon the authority of a “Codex 
« Britannicus,” which is generally conceived to ‘be 
the Codex Monfortianus; for the text, as printed 
by Erasmus, agrees exactly with the latter MS. but 
the text of the Complutensian edition is different ; 

I 


114 CYPRIANUS, A. D. 250. 


and neither of them agrees with the text of our 
modern printed editions. Erasmus altered the text 
in his subsequent editions, by prefixing the article 
respectively to the three words, πατὴρ; λόγος, and 
'πνεῦμα, though neither of the two existing MSS. 
contains this addition. Robert Stephens also in 
1546 printed the text, as it stood in the later edi- 
tions of Erasmus, making only the slight variation 
of ἅγιον πνεῦμα for πνεῦμα ἅγιον, though the latter, it 
will be observed, is the reading of both the existing 
MSS. The edition of R.Stephens has formed the 
basis of all subsequent editions; and the disputed 
passage, as it now stands, follows the reading of 
Stephens. 

The substance of what has been said will appear 
plainer by the following table, which contains the 
readings of the two MSS. Montfortianus and Otto- 
bonianus; together with those of the Compluten- 
sian edition, the fifth edition of Erasmus, and that 
of R. Stephens, which last may be called the textus 
receptus: but since all these authorities agree in the 
first words of the seventh verse, ὅτι τρεῖς εἰσιν of μαρ- 
τυροῦντες, they may be omitted in this comparative 
view. 

Erasmi ed. quinta. | Ed. R. Stephani. 


ἐν τῷ οὐρανῷ ἀπὸ τοῦ οὐρανοῦ lev τῷ οὐρανῷ ἐν τῷ οὐρανῷ 
πατὴρ πατὴρ ὁ πατὴρ ὁ κατὴρ 


λόγος καὶ ὁ λόγος 


καὶ οὗτοι οἷ τρεῖς] καὶ οἱ τρεῖς καὶ οἱ τρεῖς 
εἷς τὸ ἕν εἰσι [εὶς τὸ ἕν εἶσι 


καὶ οὗτοι οἱ τρεῖς 
ἕν εἰσι 


καὶ οὗτοι οἱ τρεῖς 
ἕν εἶσι 

My subject, as I have already stated, did not re- 
quire me to enter into this detail: and after the 


CYPRIANUS, A. D. 250. 115 


volumes which have been written upon this contro- 
versy, it may appear presumptuous to sum it up in 
so few words: but having expressed my opinion as 
not favourable to the genuineness of the text, I 
wished to explain to the reader the real state of the 
critical part of the question. It is of course a sus- 
picious circumstance, that so short:a passage should 
contain so many various readings: and it will be 
observed, that the newly collated MS., the Codex . 
Ottobonianus, presents an entirely new reading, ἀπὸ 
τοῦ οὐρανοῦ, and in the eighth verse ἀπὸ τῆς γῆς. But 
without pressing this point, the. opponents of the 
text have a right to call upon the defenders of it, to 
say what it is, which they mean to defend. They 
cannot defend it, as it stands in the two existing 
MSS., for these two documents differ materially from 
each other, and one or both of them differ from the 
textus receptus in every clause. If we are called 
upon to defend the éextus receptus, I answer, that 
it is not to be found in any existing MS., and we 
are defending the words, not of an inspired apostle, - 
but of a printer, who lived at Paris in the sixteenth 
century. 
60. Cypriani Testim. lib. III. c. 101. p. 327. 

Whatever may be thought of Cyprian’s judgment 
in the interpretation of scripture, there can be no 
doubt as to his opinion of the Holy Ghost, when he 
makes the title or subject of this chapter, “That 
“the Holy Ghost frequently appeared in fire,” and 
brings the following passages in proof of it: “In 
“ Exodus, (xix. 18,) dnd mount Sina was alto- 
“ gether on a smoke, because God descended upon 
“ἐξ in fire. Also in the Acts of the Apostles, (ii. 2,) 
“ And suddenly there came a sound &c. Also when- 

12 


116 NOVATIANUS, A. D. 257. 


“ ever God accepted sacrifices, fire came down from 
“ heaven, which consumed the offerings. In Exo- 
“ dus, (iii. 2,) The Angel of the Lord appeared in 
“ a flame of fire out of a bush™.” 


NovaTianvs, A. Ὁ. 257. 

In my former work I quoted several passages 
from Novatian’s treatise de Trinitate, all of which 
support the doctrine of Christ’s divinity, and conse- 
quently (as is stated in the Introduction) the doc- 
trine of the Trinity also. The title of this treatise 
might be sufficient to persuade us, that the author 
of it believed in the Trinity: and some of the ex- 
tracts might perhaps have been more properly re- 
served for the present work: but having already 
made use of them with reference to the second per- 
son of the Trinity, I shall not repeat them here, and 
shall only adduce a few more, which have a more 
immediate connection with the Trinitarian contro- 
versy. 

61. Novatiant de Trinitate, c. 12. p.'714. 

Having quoted Isaiah xxxv. 3—6, which speaks 
of God coming, and having applied the passage to 
the coming of Christ, he continues, “ If the prophet 
“ says that these will be the signs at the coming of 
“ God, let them either acknowledge Christ to be the 
“ Son of God, at whose coming, and by whom, these 
“ signs of miraculous cures were made; or, being 
“ overpowered by the truth of Christ’s divinity, let 


™ §piritum Sanctum in igne 
frequenter apparuisse. In Ex- 
odo, Et mons Sina fumabat to- 
tus, quoniam descenderat Deus 
in eum in igne. Item in Actibus 
Apostolorum, Et factus est sub- 


ito &c. Item in sacrificiis que- 
cunque accepta habebat Deus, 
descendebat ignis de ceelo, qui 
sacrificata consumeret. In Ex- 
odo, In flamma ignis apparuit 
Angelus Domini de rubo. 


NOVATIANUS, A. D. 257. 117 


“them fall into the other heresy, and refusing to 
“ confess Christ as the Son of God, and God, let 
“them confess him to be the Father. For they 
* cannot escape from the words of the prophets, and 
““ cannot refuse to call Christ God*.” Shortly after 
he says more plainly, “ Whom do they mean is 
“come? If they say that Almighty God the Fa- 
“ther is come, then God the Father comes from a 
‘‘ particular place, from which he is therefore ex- 
“ cluded, and is confined within the limits of a par- 
“ ticular spot; and thus, as I said before, the sacri- 
“ legious heresy of Sabellius is confirmed by these 
“ persons °.” Again at the end of the chapter, “ Let 
“ them then choose out of the two which they please, 
“that he, who ts come, is the Son or the Father: 
“ for God is said to have come. If they say, the 
“Son, why do they hesitate to call Christ God? 
** For the scripture says that it was God who was 
“tocome. If they say it was the Father, why do 
“ they hesitate to join themselves to the rashness of 
“ Sabellius, who calls Christ the Father? except 
“ that whether they say it was the Father or the 
“‘ Son, they will be compelled, however unwillingly, 
“ to depart from their own heresy, having been ac- 
“customed to call Christ a mere man, and now 


" Si in adventu Dei dicit 
rophetes bec futura si use 
"αν sunt, aut Dei Pilea ae: 
noscant Christum, in cujus ad- 
ventu et a quo hec sanitatum 
signa facta sunt; aut divinita- 
tis Christi veritate superati, in 
alteram heresim ruentes, Chris- 
tum dum Filium Dei et Deum 
confiteri nolunt, Patrem ilhun 
esseconfitebuntur. Vocibus enim 


prophetarum inclusi jam Cbris- 
tum Deum negare non possunt. 

ο Quem volunt isti venire ? 
Si venisse aiunt Omnipotentem 
Deum Patrem, ergo de loco 
Deus Pater venit, ex quo etiam 
loco cluditur, et intra sedis ali- 
cujus angustias continetur; et 
jam per istos, ut diximus, Sa- 
belliana hseresis sacrilega cor- 
poratur. 2 

13 


118 NOVATIANUS, A. D. 257. 


“ being compelled to put him forward as God, whe- 
“ther they choose to call him the Father or the 
* Son P.” 

Whatever we’ may think of such texts as Isaiah 
xxxv. 4. Habaccuc iii. 3, &c. being applied to Christ, 
the fact of Novatian’s own belief is not affected by 
these interpretations. We may ascertain his own 
tenets, by observing the tenets which he refutes: 
and nothing can be plainer, than that he first op- 
poses the notion of Christ being a mere man; and 
then argues, that the maintainer of this heresy will 
be compelled to run into Sabellianism. Sabellius 
had risen into notice in Novatian’s own time; and 
we here see the manner in which this hypothesis 
was spoken of by a contemporary writer of the 
Roman church. 

62. Novatiani de Trinitate, c. 21. p. 720. 

The same argument against Sabellius is continued 
in the present quotation. “ But because Christ is 
“ proved by the authority of holy scripture to be 
“ not only man, but God, other heretics? break forth, 
“ and try to shake the character of Christ’s religion, 
“ wishing to shew by this very argument that Christ 
“is God the Father, since he is asserted to be not 


P Eligant ergo ex duobus quid 
velint, hune qui ab Africo venit, 
Filium esse an Patrem: Deus 
enim dicitur ab Africo venturus. 
Si Filium, quid dubitant Chris- 
tum et Deum dicere? Deum 
enim scriptura dicit esse ventu- 
rum. Si Patrem, quid dubitant 
cun Sabellii temeritate misceri, 
qui Christum Patrem dicit ? nisi 
quoniam sive illum Patrem sive 
Filium dixerint, ab heresi sua, 
inviti licet, desciscant necesse 


est, qui Christum hominem tan- 
tummodo solent-dicere: dum 
illum rebus ipsis coacti Deum 
incipiunt promere, sive dum il- 
lum Patrem sive dum illum Fi- 
lium voluerint nuncupare. 

4 In the interval between the 
last quotation and the present, 
he had been refuting the here- 
tics, who considered Christ to 
be a mere man, and he now re- 
turns to the Sabellians. 


NOVATIANUS, A. D. 257. 119 


“ only man, but also God. For they argue thus: 
“ἘΠ it be allowed that there is only one God, but 
“« Christ is God; therefore if the Father and Christ 
* is one God, Christ must be said to be the Father. 
“In which argument they are convicted of error, 
“ because they do not know Christ, but merely re- 
“ cognise the sound of the word: for they refuse to 
“ acknowledge him as the second person after the 
“ Father, but as the Father himself. To whom I 
“ shall say but a few words, because the answer is 
“easy. For who would not acknowledge that there 
“ig a second person of the Son after the Father, 
“when he reads of the Father saying to the Son, 
“ Let us make man &c.'?” He then quotes several 
passages, which prove the Son to be a distinct per- 
son, and continues, “It would be too long, if I 
“ should try to bring together all passages bearing 
“upon this point, since not only the Old but the 
““ New Testament every where proves him to have 
“ been born of the Father, by whom all things were 
“ made, and without whom was nothing made ; who 
“ always has been and is obedient to the Father, 
“ having always power over all things, but a power 


τ Sed ex hac occasione, quia 
Christus uon homo tantum, sed 
et Deus, divinarum literarum 
sacris aucturitatibus approba- 
tur, alii beretici erumpentes 
statum in Christo religionis 
concutere machinantur, hoc ip- 
so Patrem Deum volentes osten- 
dere Christum esse, dum non 
homo tantum asseritur, sed et 
Deus promitur. Sic enim, in- 
quiunt, si unus esse Deus pro- 
mitur, Christus autem Deus; 
ergo, inquiunt, si Pater et 


Christus est unus Deus, Chris- 
tus Pater dicetur. In quo er- 
rare probantur Christum non 
noscentes, sed sonum nominis 
approbantes: nolunt enim il- 
lum secundam esse personam 
post Patrem, sed ipsum Patrem. 
Quibus quia facile respondetur, 
pauca dicentur. Quis enim non 
secundam Filii post Patrem ag- 
noscat esse personam, cum le- 
gat dictum a Patre consequen- 
ter ad Filium, Faciamus &c. 


14 


120 


“‘ which is delivered, which is granted, which is be- 
“ stowed upon him by his own Father*.” I would 
only observe upon this passage, that it fully con- 
firms what is said in N°. 33. of the use of the word 
persona. 
63. Novatiant de Trinitate, c. 22. p.'720. 

“ But because they often bring against us that 
“ passage, in which it is said, J and the Father are 
“ one, (John x. 30,) we shall with equal ease refute 
“ them also in this. For if Christ were the Father, 
“as these heretics imagine, he ought to have said, 
“ I the Father am one. But when he first says J, 
“ and then introduces the Father, by saying I and 
“ the Father, he separates and distinguishes his 
“ own peculiar personality (i.e. the Son’s) from the 
“ authority of the Father, not only as to the sound 
“ of the word, but as to the order and arrangement 
“ of power; when, if he had been conscious that he 
“ was himeelf the Father, he might have said, J the 
‘“* Father. And since he said one thing, (unwm,) 
“let the heretics understand that he did not say 
“one person, (unws.) For one, in the neuter, sig- 
** nifies harmony of agreement, not unity in person. 
« —. Then he goes on to say, we are, not I am, 
“that by these words, I and the Father are, he 
“ might shew that there are two persons: but when 
“ he says one thing, (unum,) it relates to agreement 
“ and identity of opinion and union of affection, so 


NOVATIANUS, A.D. 257. 


quem facta &c. qui obedierit 
semper Patri et obediat, sem- 
per- habentem rerum omnium 
potestatem, sed qua traditam, 


* Et satis longum facio, si 
enisus fuero omnes omnino ad 
hanc partem voces congregare, 
quandoquidem non tam veteris 


quam etiam novi testamenti 
scriptura divina ubique osten- 
dat illum ex Patre natum, per 


sed qua cdncessam, sed qua a 
Patre proprio sibi indultam. 


NOVATIANDS, A. D. 257. 


“that the Father and Son are properly one thing 
cs (unum) by agreement, and by love, and by affec- 
“ tion *. t 

I have already considered more than once those 
words of our Saviour, I and my Father are one: 
and I am.at present only concerned with the sense 
in which they were understood by the fathers. 
That Novatian did not extract from them the Sa- 
bellian notion of unity is demonstrable: and if he 
should seem to speak of an unity of counsel and 
will, rather than of nature or essence, we may com- 
pare the above passage with what he says of the 
same text in another place. “If Christ be merely a 
“ man, what is that which he says, I and the Fa- 
% ther are one? For how can this be, if the Son as 
“ well is not also God, who may be said to be one 
* with the Father, since he is from him, and is his 
“Son, and is born of him, and is proved to have 
“ proceeded from him, in which way also he is 
“ God"?” Novatian therefore considered the divi- 


τ Sed quia frequenter inten- 


121 


num enim neutraliter positum 
societatis concordiam non uni- 


dunt illum nobis locum quo 
dictum sit, Ego et Pater unum 
sumus, et in hoc illos eque fa- 
cile vincemus. $i enim erat, 
ut heretici putant, Pater Chris- 
tus, oportuit dicere, Ego Pater 
unus sum. At cum ego dicit, 
deinde Patrem infert, dicendo, 
Ego et Pater, proprietatem per- 
sone: sur, id est Filii, a paterna 
auctoritate discernit atque dis- 
tinguit, non tantummodo de 
sono nominis, sed etiam de or- 
dine disposite potestatis: qui 
potuisset dicere, Ego Pater, si 
Patrem se esse meminisset. Et 
quia dixit unum, intelligant he- 
retici, quia non dixit ἀπ, U- 


tatem persone sonat. De- 
nique adjicit dicens, sumus, non 
sum, ut ostenderet per hoc quod 
dixit, sumus ego et Pater, duas 
esse personas: unum autem 
quod ait, ad concordiam et ean- 
dem sententiam et ad ipsam 
charitatis societatem pertinet, 
ut merito snum sit Pater et 
Filius per concordiam et per 
amorem et per dilectionem. 

* Si homo tantummodo Chris- 
tus, quid est quod ait, Ego et 
Pater unum sumus? Quomodo 
enim Ego et Pater unum sumus, 
si non et Deus est et Filius? 
qui idcirco unum potest dici 


122 NOVATIANUS, A. D. 257. 


nity of Christ to be a natural consequence of his 
being the begotten Son of God: and at the end of 
the treatise he points out the opposite errors of Sa- 
bellianism and Unitarianism in the following re- 
markable words. “ As well they who say that Jesus 
“ Christ is God the Father, as they who consider 
‘“‘ him to be a mere man, draw this hasty conclusion 
“as the origin and cause of their error and per- 
“ verseness. Perceiving it to be written that there 
“ἐφ one God, they think that they cannot hold that 
* opinion in any other way, except by believing Christ 
“ to be either a mere man, or God the Father. 
“In fact, our Lord is as it were crucified between 
** two thieves, in the same manner that he was once 
* nailed to the cross, and thus receives on each side 
“the sacrilegious reproaches of those heretics *.” 
He then proceeds to explain his own opinion, that 
there is one God, and yet that Christ is God: and 
having said, “there is proved to be one true and 
* eternal God, the Father,” he adds, “from whom 
“alone this divine power is sent forth, and being 
“ delivered to the Son is again by communion of 
“ substance brought back to the Father’:” where 


dum ex ipso est, et dum Filius 
ejus est, et dum ex ipso nasci- 
tur, et dum ex ipso processisse 
reperitur, per quod et Deus est. 
C. 23. p. 722. 

* Tam enim illi, qui Jesum 
Christum ipsum Deum Patrem 
dicunt, quam etiam illi qui ho- 
minem illum tantummodo esse 
voluerunt, erroris sui et perver- 
sitatis origenes et causas inde 
rapuerunt; quia cum animad- 
verterent scriptum esse quod 
unus sit Deus, non aliter puta- 
verunt istam tenere se posse 


sententiam, nisi aut hominem 
tantum Christum, uut certe De- 
um Patrem putarent esse cre- 
dendum.——Revera quasi inter 
duos latrones crucifigitur Do- 
minus, quo modo fixus aliquan- 
do est, et ita excipit heretico- 
rum istorum ex utroque latere 
sacrilega convitia. c. 30. p. 728. 

¥ A quo solo bec vis divini- 
tatis emissa, etiam in Filium 
tradita et directa, rursum per 
substantize communionem ad 
Patrem revolvitur. c. 31. p. 730. 


DIONYSIUS ALEXANDRINUS, A.D. 260. 123 


the words communion of substance can hardly be 
explained in any other way, except as maintaining 
the consubstantiality of the Father and the Son. 


Dionysius ALEXANDRINUS, A. D. 260. 

64. Dionysti ex Elencho et Apologia, p. 93. 

In my former work I have given an account of 
the treatise written by Dionysius, bishop of Alexan- 
dria, in defence of his own opinions. Having illus- 
trated the generation of the Son by the common, 
though inadequate, analogy of a word proceeding 
from the mind, he says of the Father and the Son, 
“ The former, who sent him forth, continued and is 
‘“ what he was before: and the latter, who was sent 
“‘ forth, proceeded from him, and goeth every where; 
“ and thus each is in each, though each is different 
“ from the other, and though two, yet they are one: 
“ for thus it was said that the Father and the Son 
“are one and in each other *.” 

65. Dionysti ex Elencho et Apologia, p. 98. 

Dionysius had been accused of separating the Son 
from the Father, and of speaking of the one, as hav- 
ing no relation or connection with the other: to 
which he replies; “ Each of the two names, which 
“1 have used, is inseparable and indivisible from 
“the other. Thus if I mentioned the Father, by 
“ implication I also mentioned the Son in the Fa- 
“ ther, even before I introduced his name: or if I 
* introduced the name of the Son, even if I had not 
“ mentioned the Father before, He would certainly 

- Ὃ μὲν γὰρ ἔμεινε προκέμψας, τες B00" οὕτω γὰρ καὶ ὁ Πατὴρ καὶ 
καὶ ἔστιν οἷος ἦν ὁ δὲ ἐξέπτη προ- ὁ The ἐν καὶ ἐν ἀλλήλοις ἐλέχθησαν 
πεμφθεὶς, καὶ φέρεται πανταχοῦ. εἶναι. Athanas. de Sent. Dionys. 


καὶ οὕτως ἐστὶν ἑκάτερος ἐν ἑκατέρῳ, 43. p. 250. 
ἕτερος ὧν θατέρου" καὶ ἕν εἰσιν, or 


124 DIONYSIUS ALEXANDRINUS, A. D. 260. 


‘“ have had his name anticipated in that of the Son: 
“ or if I added the Holy Ghost, at the same time I 
“ subjoined from whence and by whom he came. 
“ But these persons are not aware, that the Father, 
“in his relation of Father, is not separated from 
“ the Son; for the name implies union. Nor is the 
“Son removed from the Father; for the name of 
“ Father signifies community. In their hands also 
“ is the Spirit, which can neither be separated from 
“the person sending, nor from the person convey- 
“ing it. How then, while I make use of these 
“ names, can I conceive that these are divided and 
“ altogether distinct from each other*?” . 

Athanasius, who has preserved all these frag- 
ments, represents Dionysius as saying shortly after, 
“Thus we expand the unity into the indivisible 
“ Trinity; and again we sum up the undiminished 
“Trinity in the unity Ὁ." 

66. Dionysit ex Elencho et Apologia, p. 98. 

The two following fragments of the same work 
are preserved by Basil. In the first of them it is 
necessary to remember, that the term izécracis, hy- 
postasis, was sometimes used for the ature or es- 


® Τῶν ὑτ᾽ ἐμοῦ λεχθέντων ὃ ὀνομά- 
τῶν ἕκαστον ἀχώριστόν ἐστι καὶ ἀδι- 
alperor τοῦ πλησών. Πατέρα εἶπον" 
καὶ ply ἐκαγάγω τὸν Thy, ἐσήμανα 
καὶ τοῦτον ἐν τῷ Πατρί. Tidy ὁπή- 
γαγον" εἰ καὶ μὰ προειρήκειν τὸν Πα- 
τέρα, πάντως dy ἐν τῷ TIP προεῖ- 
ληκτο. “Αγιον Πνεῦμα προσέθηκα, 
ἀλλ᾽ ἅμα καὶ πόθεν καὶ διὰ τίνος 
ἧκεν ἐφήρμοσα. Οἱ δὲ οὐκ ἴσασιν, 
ὅτι μήτε ἀτηλλοτρίωται Πατὴρ Tha 
[  Πατήρ' «ροκαταρκτικὸν γάρ ἐστι 
τῆς συναφείας τὸ 


ἀκῴκισται τῶ Πατρός. Ἡ γὰρ 


Πατὴρ «προσηγορία δηλοῖ τὴν κωνω- 
νίαν' ἔν τε ταῖς χερσὶν αὐτῶν ἔστι 
τὸ Πνεῦμα, μήτε τοῦ πέμκωτος, 
μήτε τῶ φέροντος δυνάμενον στέ- 
ῥρεσθαι. Πῶς οὖν ὁ τούτοις χρώμενος 
τοῖς ὀνόμασι, μεμερίσθαι ταῦτα καὶ 
ἀφωρίσθαι παντελῶς ἀλλήλων ole- 
μαι; Athanas, I. c. 17. p. 254. 

Ὁ Οὕτω μὲν ἡμεῖς εἴς τε τὴν 
Τριάδα τὴν μονάδα πλατύγομεν ἀδι- 
αἴρετον, καὶ τὴν Τριάδα πάλιν ἀμεί- 
“τον εἷς τὴν μονάδα συγκεφαλαιού- 


ὄνομα" οὔτε ὁ Ὑῶς μεθα 


DIONYSIUS ALEXANDRINUS, A.D. 260. 125 


sence of the Deity; sometimes for a person, i. e. for 
the substantial individuality of the three persons in 
the Godhead*. The Sabellians declined saying, in 
the latter sense of the term, that there were three 
hypostases ; and wished to argue, that such an ex- 
pression implied three distinct, unconnected Beings. 
Dionysius observes, “Though they may say, that 
“the hypostases, by being three, are divided, still 
“ they are three, though it may not suit these per- 
‘*‘gons to say so: or else let them altogether deny 
“the divine Trinity 4.” We may infer from this 
remark, that the word Trinity was in common use 
before the Sabellian controversy began: and Diony- 
sius assumes it as an undisputed point, that in some 
sense or other there was a Trinity in the Godhead. 
The Sabellians probably denied, that the word τριὰς 
implied three ὑποστάσεις, or distinctly existing per- 
sons: but the history of Dionysius and his writings 
leaves no doubt as to the body of believers main- 
taining this opinion. 
67. Dionysti ex Elencho et Apologia, p. 99. 

The following fragment would have been more 
intelligible, if the context had also been preserved ; 
but the expressions, which have already been quoted 
from this writer, might prepare us for his saying, 
“For this reason there is also, after the unity, the 
“ most divine Trinity °.” 

68. Dionysit contra Paul. Samos. Quest. IV. 

p. 230. 

“When the Lamb was led, as a sheep to the 
“ slaughter, the Father was not separated from his 

© See my former work, N°. τρεῖς εἰσι, κἂν μὴ θέλωσιν ἢ τὴν 
261. θείαν Τριάδα παντελῶς ἀνελέτωσαν. 

4 Bl τῷ τρεῖς εἶναι τὰς ὑποστά- © Θειοτάτη γὰρ διὰ τοῦτο μετὰ 
σεις, μεμερισμένας εἶναι λέγουσι, τὴν μενάδα καὶ 4 Τριάς, 


126 DIONYSIUS ALEXANDRINUS, A. D. 260. 


“ Word of the same species with himself: the two 
“ persons are inseparable, as also the substantially 
“existing Spirit of the Father, which was in the 
“ Son: for it was made manifest to all; that he was 
“in him, and came upon him in the form of a 
“dove; and the same, the Comfortet, the Holy 
“ Ghost, participated in his suffering “ἢ 

69. Dionysti Alex. contra Paul. Samos. Quest. IV. 

p. 939. 

It is difficult to translate every word of the fol- 
lowing passage, but the meaning of the whole can- 
not be mistaken. Christ is apparently speaking of 
himself, and says, “I am he that exists personally 
“and for ever, that is equal to the Father in the 
* wnalterable nature of the essence, coeternal also 
‘“‘ with the Spirit which is the Lord, to which when 
“ Ananias and Sapphira lied, because they did not 
“lie to man, but to God, they died: for the Para- 
“ clete is God, in the same sense as thé Father of 
“ Christ, coeternal with Christ 5." 

We have the same expression of the Spirit being 
coeternal with Christ, αὐτοῦ εἶναι τὸ συναΐδιον Πνεῦμα, 
at p. 386. I may also refer the reader to my former 
work, p. 128, 401, 404, 409, (second edition,) in 
which there are strong assertions of a belief in the 
Trinity, as held by Dionysius. 


£ ἪὉ Πατὴρ, ἀγομένου τοῦ ἀμνοῦ, Ε Ὁ ἐνυκέστατος del dy Χριστὸς, 


ὡς πρόβατον ἐπὶ σφαγὴν, οὐκ ἔχω- 
ρἰσθη τεῦ ὁμοειδοῦς αὐτοῦ Λόγου αἱ 
δύο ὑποστάσεις ἀχώριστοι, καὶ τὸ 
ἐνυκόστατον τοῦ Πατρὸς Πνεῦμα, ὃ 
ἣν ἐν τῷ Tig. Πεφανέρωται γὰρ 
«ἄσιν, ὅτι ἐν αὐτῷ ἦν, καὶ ἦλθεν ἐπ᾽ 
αὑτὸν ἐν εἴδει περιστερᾶς καὶ αὐτὸς 
κεκοινώνηκε τῷ πάθει, ὃ Παράκλητος, 
τὸ Πνεῦμα τὸ “Ayer. 


ὁ ἴσος τῷ Πατρὶ κατὰ τὸ ἀκαράλ- 
λακτον τῆς ὑποστάσεως ὦ ὧν, συναΐδιος 
καὶ τῷ Κυρίῳ Πρεύῤατι, ὅ' ὅπερ ψευ- 
σάμενος ᾿Ανανίας καὶ Σάκφειρα, οἂκ 
ἄνθρωπον ψευσάμενοι; ἀλλὰ τὸν Θεὸν, 
ἐξέψυξαν" Θεὸς γὰῤ ᾧ Παράκλητος, 
ὡς καὶ & Πατὴρ τοῦ Χριστοῦ, συναΐ- 
διος τοῦ Χριστοῦ. 


DIONYSIUS ROMANUS, A. D. 260. 127 


70. Dionysii contra Paul. Samos. Quest. V1. 
p. 245. 

Dionysius alludes to the words of St. Paul in 
1 Cor. ii. 10, 11; but his manner of quoting and 
commenting upon them affords a remarkable proof 
of his believing the second and third persons of the 
Trinity to be intimately united with the first and 
with each other. “ It searcheth the heart and reins, 
“ because the Spirit, as God, knows even the deep 
“ things of God: as also no one knows the deep 
“ things of man, except the spirit of man which is 
“in him. Here St. Paul evidently tells us, that the 
“ Holy Spirit alone knows the Father of the incar- 
“nate Word; and the Holy Spirit knows Jesus 
« Christ, the incarnate Word, because he is in 
“Christ. For it is written, The Father who 
“ abideth in Christ the Word, he doeth the works, 
“as also doth Christ who is in his Father. (John 
“xiv. 10.) The Holy Ghost knoweth how the 
*“ Father containeth the Son, and the Son the Fa- 
“ ther }.” 

Dionysius Romanvs, A. D. 260. 

The words of Dionysius, bishop of Rome, are, if 
possible, still more express in favour of the Trinity, 
than those of his namesake of Alexandria. Only a 
small portion of his treatise against Sabellius has 
been preserved by Athanasius, from which I ex- 


h *Rrdtes καρδίας καὶ νεφροὺς, ὅτι 
καὶ τὰ βάθη τοῦ Θεοῦ, ὡς Θεὸς, τὸ 
Πνεῦμα ἐπίσταται, ὥσπερ καὶ τὰ 
τοῦ ἀνθρώπου οὐδεὶς ἔγνω, εἰ μὴ τὸ 
πνεῦμα τοῦ ἀνθρώπου, τὸ ἐν. αὐτῷ. 
᾿Ενταῦθα φανερῶς διδάσκει ὃ ἱερὸς 
Παῦλος, ὅτι τὸ Πνεῦμα τὸ “Αγιον 
μένον αὐτὸ οἷδε τὸν Mardpa τοῦ ἀν- 
᾿θρωπισθέντος Λόγον" καὶ τὸν ἀνθρω- 


πισθέντα Χριστὸν, τὸν Λόγον Ἰησοῦν, 
οἷδε τὸ Τινεῦμα τὸ “Ἅγιον, ὅτι ἐν τῷ 
Χριστῷ ἐστιν" ὅτι φησιν, Ὃ Πατὴρ 
ὁ μένων ἐν τῷ Χριστῷ Λόγῳ, αὐτὸς 
ποιεῖ τὰ ἔργα, ὡς καὶ ὁ Χριστὸς ὁ ὧν 
ἐν τῷ Πατρὶ αὐτοῦ. Olde τὸ Πγεῦμα 
τὸ ἼΑγιον, πῶς ὁ Πατὴρ χωρεῖ τὸν 
Τῶν, καὶ ὁ Te τὸν Πατέρα. 


18 DIONYSIUS ROMANUS, A. Ὁ. 260. 


tracted so much in my former work, as related par- 
ticularly to the divinity of the Son. The following 
quotation, which immediately precedes the other, 
defines the catholic doctrine of the Trinity with as 
much precision as Athanasius himself could have 
used. “1 would be right for me to address myself 
“ next to those who divide and separate and destroy 
“the holiest doctrine of the church of God, the 
“unity, into three essences and divided existences 
“and three Godheads. For I hear that there are 
“some among your teachers and preachers of the 
“ word, who countenance this notion; who are op- 
“ posed, as I may say, diametrically to the opinion 
“of Sabellius. For the blasphemy of the latter 
“ consists in his saying, that the Son is himself the 
“ Father, and vice versa: but these others preach 
“ in a manner three Gods, dividing the holy unity 
“ into three existences, foreign from each other, and 
“altogether separate: whereas the divine Word 
“must be united with the God of the universe; 
“and the Holy Ghost must reciprocally pass into 
“and dwell in God: in short the divine Trinity 
“ must be summed up and brought together into 
“one, as a head, I mean the almighty God of the 
“ universe.” Then, after condemning the heresy of 


βλασφημεῖ, αὐτὸν τὸν Ὑῶν εἶναι λέ- 


i Ἑξῆς δ' dy εἰκότως λέγοιμι καὶ 
πρὸς τοὺς διαιροῦντας καὶ κατατέμ- 
γνοντας καὶ ἀναιροῦντας τὸ σεμνότατον 
κἤρυγμα τῆς ἐκκλησίας τοῦ Θεοῦ, 
τὴν μοναρχίαν, εἷς τρεῖς δυνάμεις τι- 
»ἃς καὶ μεμερισμένας ὑποστάσεις καὶ 
θεότητας τρεῖς, Πέκυσμαι γὰρ εἶναί 
τινας τῶν wap ὑμῖν κατηχρούντων καὶ 
διδασκόντων τὸν θεῖον λόγον, ταύτης 
ὑφηγητὰς τῆς φρονήσεως" of κατὰ 
διάμετρον; ὡς ἔπος εἰκεῖν, ἀντίκεινται 
τῇ Σαβελλίου γνώμῃ. ‘O μὲν γὰρ 


er τὸν Πατέρα, καὶ ἔμπαλιν" οἱ δὲ 
τρεῖς Θεοὺς τρόπον τινα κηρύττουσιν, 
εἰς τρεῖς ὑποστάσεις ξένας ἀλλήλων, 
καντάκασι κεχωρισμέναις, διομροῦντες 
τὴν dyiay μονάδα. ᾿Ηνῶσθαι γὰρ 
ἀνάγκη τῷ Θεῷ τῶν ὅλων τὸν θεῖον 
Λόγον" ἐμφιλοχωρεῖν | δὲ τῷ Θεῷ καὶ 
ἐνδιαιτᾶσθαι δεῖ τὸ “Αγιον Πνεῦμα" 
ἤδη καὶ πὴν θείαν Τριάδα εἷς ἕνα, 
ὅστερ εἷς κορυφήν twa (τὸν Θεὸν 
τῶν ὅλων τὸν παντοκῥάτορα λέγω) 


DIONYSIUS ROMANUS, A.D. 260. 199 


Marcion, and the notion of Christ being a creature, 
he continues, “We must therefore neither divide 
“ the wonderful and divine unity into three God- 
“heads; nor destroy the dignity and exceeding 
“ greatness of the Lord by making him a creature: 
“ but we must believe in God the Father Almighty, 
“and in Christ Jesus his Son, and in the Holy 
“Ghost; and that the Word is united with the 
“ God of the universe: for I, he says, and the Fa- 
“ ther are one: (John x. 30.) and I am in the Fa- 
“ ther, and the Father in me: (xiv. 10.) for thus 
“ both the divine Trinity, and the holy doctrine of 
“ the unity, will be preserved *.” 

This remarkable passage may illustrate the dif- 
ferent meanings, which were affixed to the word 
ὑπόστασις by ecclesiastical writers: and some persons 
have attempted to prove, that Dionysius of Rome 
differed from his namesake of Alexandria in this 
particular, and consequently in his notion of the 
Trinity. But no attempt could be more unsuccess- 
ful. Dionysius of Alexandria certainly maintained 
that there were three ὑποστάσεις in'the Godhead; by 
which, as I have already explained, he meant that 
there were three persons, i. e. three distinct indivi- 
dualities, in the Godhead: and he maintained this 
against the Sabellians. Dionysius of Rome was 


συγκεφαλαιοῦσθαί τε καὶ συνάγε- 
cba: πᾶσα ἀνάγκη. Athanas. de 
Decret. Syn. Nic. c. 26. p. 231. 
et apud Routh Reliq. Sacr. vol. 
IIL. p. 179. 

Κ Οὔτ᾽ οὖν καταμερίζειν χρὴ εἰς 
τρεῖς θεότητας τὴν θαυμαστὴν καὶ 
θείαν μονάδα" οὔτε ποιήσει κωλύειν 
τὸ ἀξίωμα καὶ τὸ ὑπερβάλλον μέγε- 
θος τοῦ Κυρίου" ἀλλὰ πεκιστευκέναι, 


εἰς Θεὸν Πατέρα παντοκράτορα, καὶ 
εἰς Χριστὸν Ἰησοῦν τὸν TRv αὐτοῦ, 
καὶ εἷς τὸ “Aquoy Πνεῦμα. ἡνῶσθαι 
δὲ τῷ Θεῷ τῶν ὅλων τὸν Λόγον" 
Ἐγὼ γάρ, φησι, καὶ ὁ Πατὴρ. ἕν 
ἐσμεν" καὶ ἐγὼ ἐν τῷ Πατρὶ, καὶ ὃ 
Πατὴρ ἐν ἐμοί" οὕτω γὰρ ἂν καὶ ἢ 
θεία Τριὰς, καὶ τὸ ἅγιον κήρυγμα 
τῆς μοναρχίας διασώζοιτο. Ib. p. 
182. 

K 


180 DIONYSIUS ROMANUS, A.D. 260. 


equally opposed to the doctrine of Sabellius, who 
denied the personality of the Son and Holy Ghost : 
but he also opposed the notion of there being three 
distinct, independent ὑποστάσεις in the Godhead : 
and in this he would have had the full concurrence 
of his namesake of Alexandria; as may be seen in 
all the passages, which I have adduced from his writ- 
ings. It is sometimes said, that Dionysius of Alex- 
andria used the term ὑπόστασις for person, while 
Dionysius of Rome used it for substance or essence, 
in which sense it was undoubtedly used by later 
writers; but in the age of these two bishops the 
term was always used for substantial or individual 
existence, in other words, for personality; and I 
conceive, that Dionysius of Rome meant to employ 
it in this sense. He only wished to guard against 
the notion of these three ὑποστάσεις, or “persons, 
being separate from, and independent of, each other. 
In order to convey his idea of the intimate union 
between the three persons, he makes use of the re- 
markable word ἐμφιλοχωρεῖν, Which it is almost im- 
possible to translate, but which I have attempted to 
express by reciprocally passing into. In the fourth 
century, this doctrine of mutual inhabitation or per- 
meation was expressed by the Greek teriit περιχώρη- 
σις, and by the Latin circumincessto or circumin- 
sessio; (for it is written both ways:) and Bellarmin 
has explained the meaning of it in a féw words, 
“ jllam intimam et perfectam inhabitationem unius 

“ persone in alia!.” A fuller definition of it is given 
by Genebrardus, who says, “ Περιχώρησις ét circum- 
* incessio illa dici potest unio, qua uniim existit in 


' De Christo II. 5. Op. vol. 1. p. 383. 


DIONYSIUS ROMANUS, A. Ὁ. 260. 181 


* alio, non tantum per naturz participationem, sed 
“etiam per plenam et intimam presentiam. Hoe 
“ inexistentiz, ut sic dicam, genus nostri circumin: 
“ὁ cessionem appellant; quia per illud aliqua, quan- 
“tumvis a se invicem absque separatione distin- 
“ guantur, in se absque confusione insunt, seque 
“ὁ veluti immeant ™.” 

I am not concerned with attempting to explain 
this mystery any farther: and the concluding words 
of bishop Bull, in his immortal Defence of the Ni- 
cene Faith, are well worthy of our consideration ; 
“ Denique illud imprimis considerandum est, hanc 
“‘divinarum personarum περεχώρησιν revera maxi- 
‘* mum esse mysterium, quod religiose adorare po- 
“tius, quam curiosius rimari debemus*.” It will 
perhaps be found, that the Anti-Trinitarians have 
been the principal offenders against this salutary 
caution: and though they scoff at those, who be- 
lieve in a mystery which they cannot, explain, they 
seem to forget, that there is no less difficulty in ex- 
plaining how such a mystery could have obtained 
general belief, if it had not been revealed, or at least 
if it had not been handed down, from the beginning. 
It is the particular object of the present work to 
shew that it was so handed down. That these two 
bishops in the third century believed and main- 
tained the mutual indwelling of the three persons 
of the Trinity, can hardly be denied: and I may 
now refer the reader back to the first quotation in 
the present work, where he will find Ignatius, the 


™ De Trinitate, IL. p.103. 43; IV. 4,9; IV. 4, το; EV. 
Ὁ Def. Fid. Nic. IV. 4,14. 4.12; IV. 4, 13. Animady. in 
He has illustrated this doctrine G. Clerke, §. 4. 
in II. 4,9; I. 9, 113 II. 9, 


K 2 


182 CONCILIUM ANTIOCHENUM, A. Ὁ. 269. 


companion of the apostles, at the beginning of the 
second century, expressing ideas equally mysterious 
and equally inexplicable concerning the mutual in- 
dwelling of the Father and the Son. So utterly 
unfounded is the notion, that the doctrine of the 
Trinity was the offspring of the fourth, or, as it is 
sometimes called in disparagement, the Athanasian 


age. 

I have only to add to these extracts from the 
works of the two Dionysii, that the bishop of Alex- 
andria expressly uses the term ὁμοούσιος, as applied to 
the relation of the Father and the Son. The reader 
will find some remarks upon this subject in my 
former work, N°. 305, which might perhaps have 
been more properly introduced in this place. It 
will also be remembered, as was stated in the same 
work, that Dionysius of Rome convened a council - 
of his clergy, to consider the tenets of Sabellius: 
and the result of their deliberation was, that the 
bishop wrote the treatise, from which the preceding 
extract was made: so that the opposition to Sabel- 
lianism was not the act of one individual only, but 
of the whole Roman clergy assembled in council. 


72. CONCILIUM ANTIOCHENUM, A. D. 269. 

This council was held about the year 269 on ac- 
count of the heresy of Paul, bishop of Samosata: 
and at the end of the letter which was addressed to 
him by the assembled bishops, there is the follow- 
ing sentence, which may perhaps admit of different 
grammatical constructions, but there can be no 
doubt as to its maintaining the consubstantiality 
of the Father and the Son. “ But if Christ be the 
“ Power of God, and the Wisdom of God, he is 


THEOGNOSTUS, A. Ὁ. 283. 188 


“.before the worlds: so is he also, inasmuch as he 
“is Christ, being one and the same in substance °.” 
This is perhaps almost the earliest instance of the 
word οὐσία being used for substance or essence. 


THEOGNostTUS, A. Ὁ. 283. 

The testimony from Theognostus was quoted in- 
cidentally in my former work?: and the following 
account of him is taken principally from Cave. 

He was unquestionably a pupil of Origen, and 
one of his successors in the catechetical school of 
Alexandria: but it is uncertain, whether he fol- 
lowed him immediately, or whether Pierius inter- 
vened, as president of the school. Athanasius speaks 
of him as a man of learning‘; and we know that 
he composed a work in seven books, entitled Hypo- 
typoses, which is now lost. In the three first books 
he treated of the three persons of the Trinity; and 
Photius, who has preserved an account of them, 
represents him as lowering the Son and the Holy 
Ghost to the rank of creatures". There is however 
good reason to conclude, that Photius was led to 
make this charge by his abhorrence of Origen, of 
whom Theognostus is acknowledged to have been a 
follower. Photius himself allows, that toward the 
end of the work he expressed himself in a more 


© Εἰ δὲ Χριστὸς Θεοῦ δύναμις καὶ 
Θεοῦ σοφία, πρὸ αἰώνων ἐστιν" οὕτω 
καὶ καθὸ Χριστὸς, ἐν καὶ τὸ αὐτὸ ὧν 
τῇ οὐσίᾳ. Rel. Sacr. vol. ΤΙ. 


P- 474. 
P Ne, 305. note 3, p. 393. 


. 2. 
4 De Decret. Syn. Nic. 25. 


‘vol. I. p. 230. ἀνὴρ λόγιος. 


τ Photius, Cod. CVI. He is 
followed by Sandius, Enuel. 
Hee Eccl. 1. p. τορ. and Hue- 

8, Origenian. p. 134. He is 
defended by Bull Def. Fid. Nic. 
Il. 10, 7. ἄς 


K 8 


134 THEOGNOSTUS, A.D. 283. 


orthodox manner concerning the Son: and Athana- 
sius would never have quoted him among the Ante- 
Nicene testimonies to the consubstantiality of the 
Father and Son, if he had known him to be as 
heterodox, as Photius has represented him. Atha- 
nasius may perhaps lead us to the true solution of 
this question, when after quoting the passage, he 
adds, “‘ Such are the words of Theognostus, who 
“ after stating certain arguments by way of exer- 
“ cise, proceeds to deliver his own opinion.” His 
own opinion, if it is to be collected from his own 
words, can hardly be mistaken: and it is the more 
valuable, because Athanasius advances it as the 
first proof, that the fathers, who lived before the 
council of Nice, did not decline to speak of the 
Son as begotten of the substance of the Father. 
The words of Athanasius would lead us to place 
Theognostus earlier than Dionysius of Alexandria : 
but I have prefixed the date which is conjectured 
by Cave. The testimony of this father is as fol- 
lows: 

“The substance of the Son is not something 
* which was extrinsic and adventitious, nor was it 
“ superinduced from things which once had no ex- 
“ istence; but it was produced from the substance 
“of the Father, like the effulgence of light, and 
“the vapour of water: for the effulgence is not 
“the very sun, nor the vapour the very water; 
“nor yet is it something different; but it is an 
“ efflux from the substance of the Father, which 
“ substance did not undergo partition: for as the 
“ sun continues the same, and is not diminished by 
“the rays which proceed from it, so neither does 


ALEXANDER. 135 


“the substance of the Father undergo alteration, 
“by having the Son an image of itself *.” 


In my former work I adduced no testimony from 
any writer, who flourished after the year 325, in 
which the first general council was held at Nice. 
The object of the work required me to stop at that 
period: but perhaps it would not have been unfair, 
if I had quoted from authors, who were present at 
the council, but who had recorded their opinions in 
writing before the Arian controversy began. Even 
Alexander himself, the bishop of Alexandria, who 
was the cause of the Arian doctrines being exa- 
mined before a council, might be cited as a witness 
to the novelty of the doctrines. It is plain that he 
thought them contrary to those which he had re- 
ceived from his predecessors, or he would not have 
felt it his duty to punish the maintainers of them. 
Nor was it only the zeal of the orthodox bishop, 
which stepped forward to check the innovation. A 
council of nearly 100 bishops was assembled from 
Libya and Egypt, all of whom agreed in drawing 
up an anathema against Arius and his followers. 
The sentiments of Alexander may be learnt from 
three of his epistles, which are still extant‘. He 


5 Οὐκ ἔξωθεν τίς ἐστιν ἐφευρεθεῖσα 
ἡ τοῦ Ὑἱοῦ οὐσία, οὐδὲ ἐκ μὴ ὄντων 
ἐπεισήχθη᾽ ἀλλὰ ἐκ τῆς τοῦ Πατρὸς 
εὐσίας ἔφυ, ὡς τοῦ φωτὸς τὸ ἀπαύ- 
γασμα, ὡς ὕδατος ἀτμίς" οὔτε γὰρ 
τὸ ἀπαύγασμα, οὔτε ἡ ἀτμὶς, αὐτὸ 
τὸ ὕδωρ ἐστιν, ἢ αὐτὸς ὁ ἥλιος" οὔτε 
ἀλλότριον, ἀλλὰ ἀκπόῤῥοια τῆς τοῦ 
Πατρὸς οὐσίας, οὐ μερισμὸν ὑὕπομει- 
νάσης τῆς τοῦ Πατρὸς οὐσίας. ὡς 
γὰρ μένων ὃ ἥλιος ὁ αὐτὸς οὐ μειοῦ- 
ται ταῖς ἐκχεομέναις ὑπ᾽ αὐτοῦ αὖ- 


γαῖς, οὕτως οὐδὲ 4 οὐσία τοῦ ἸΠατρὸς 
ἀλλοίωσιν ὑπέμεινεν, εἰκόγα ἑαντῆς 
ἔχουσα τὸν Υἱόν. Athanas. de De- 
cret. Syn. Nic. 25. p. 230. 

t A letter to Alexander, bi- 
shop of Constantinople. (Theo- 
doret, I. 4.) A letter to the 
clergy’ of the catholic church. 
(Socrat. I. 6. published more 
accurately inter op. Athanas. 
vol. I. p. 397.) A letter to the 
clergy of Alexandria and Mare- 


κι 


186 ALEXANDER. 


speaks unequivocally of believing the divinity of 
Christ, and appeals to the consent of ancient writers 
upon the controverted points. The tenets of the 
Ariang are explained with great minuteness; from 
which we learn, that the opposite of these tenets, 
the eternity of. the Son, his generation by the Fa- 
ther, and their consubstantiality, were held by the 
Alexandrian bishop and his clergy as fully and un- 
equivocally, as they were afterwards defined by his 
illustrious successor Athanasius. He also as plainly 
rejects the Sabellian interpretation, which had been 
put upon those passages, which speak of the unity 
of the Father and the Son; so that whatever may 
be thought of the polemical violence of the orthodox 
party, (and both parties were perhaps in this re- 
spect equally blameable,) it is at least certain as a 
matter of fact, that the Trinitarian doctrine was 
held by nearly all the clergy, when the controversy 
first began. Alexander mentions only three bishops, 
five presbyters, and six deacons, who supported 
_ Arius in his heresy; and without supposing these 
persons to have been actuated by improper motives, 
(a suspicion, which is more than insinuated against 
some of them,) it is only reasonable to decide, that 
the sentiments of so small a minority are not to be 
weighed against the deliberate declaration of the 
whole catholic church *. 

There are perhaps some treatises of the great 
Athanasius himself, which might be quoted upon 
the same principle, as having been composed before 
otis: (published” by Coteler. Alexander may be seen in Dr. 
Not. ad Const. Apost. viii. 28. Randolph's Letter to the Re- 
and inter op. Athanas. p. 396.) marker on the Layman’s Scrip- 


ἃ Some excellent remarks tural Confutation, p. 124, &c. 
concerning the orthodoxy of 


ATHANASIUS. 137 


the appearance of the Arian controversy. Athana- 
sius was born about the year 296, so that he was 
twenty-nine years old, when he attended the coun- 
cil of Nice: and since he was chosen bishop of 
Alexandria in the year immediately following the 
council, he must already have arrived at considera- 
ble celebrity. He had probably been known as a 
writer before that time: and Montfaucon, the Be- 
nedictine editor of his works, supposes two of his 
treatises, the Orato contra Gentes, and that de. 
Incarnatione Verbi, (which are perhaps parts of the 
same treatise,) to have been written before the com- 
mencement of the Arian heresy. The doctrine of 
the Trinity is frequently and explicitly maintained 
in both these compositions. 

Eusebius is another writer, who must have dis- 
tinguished himself before the time of the council of 
Nice, and had probably published expressions con- 
cerning the nature of Christ, before the Arian con- 
troversy had given to that subject its paramount 
importance. It’ has not however been proved, that 
any of his works, which are now extant, were com- 
posed before the period which I have taken as limit- 
ing these testimonies: and some persons would add, 
that the sentiments of Eusebius are rather to be 
quoted on the other side, since it is well known, 
that both in ancient and modern times he has been 
suspected of Arianism. ‘The charge was brought 
formerly by Athanasius, Epiphanius, Hilarius, Je- 
rom, and others; and has been repeated by Baro- 
nius, Petavius, Le Clerc, and several later writers. 
For a defence of Eusebius from these attacks, I 
would refer the reader to Cave’s Dissertation, which 
he wrote expressly upon this subject, and to his 


138 EUSEBIUS. 


Apologetical Epistle* directed against the argu- 
ments of Le Clerc. Cave has brought many pas- 
sages from the writings of Eusebius, which, if they 
stood alone, could hardly be interpreted in any but 
the orthodox sense. He speaks of the divinity of 
Christ in terms which it would seem impossible for 
an Arian to have used: and yet there are other pas- 
sages, from which an Arian would infer, that his 
own tenets had been held by Eusebius. Many in- 
stances might be brought forward in support of 
either opinion; but since this has been done so co- 
piously in the works, to which I have referred, it is 
not necessary to repeat them. I shall only adduce 
one instance from the commentary upon St. Luke, 
which has lately been published by Angelo Mai’, 
but was not known to Cave. It is upon those words 
in the genealogy of our Saviour, (Luke iii. 38,) 
where Adam is called the Son of God: upon which 
Eusebius observes, “ The evangelist began the ge- 
“ nealogy from the new Adam, and carried it up 
“to the old. He then says, who was the. son of 
“ God, that is, who was from God: for Adam has 
“no man for his father, but God formed him. You 
“ will observe also that he begins from the human” 
“ nature of Christ, and then carries up the genea- 
“logy to his divinity, as much as to shew that 
“Christ had a beginning as man, but had no be- 
“ ginning as God7*.” 

IT have translated this passage, because it has not 

x They are both printed at : Ὅρα δὲ ὅτι ἀκὸ τῆς ἀνθρωτό- 
the end of-the Historia 1.116-ὀ τητος τοῦ Χριστοῦ ἀρξάμενος ele τὴν 
raria, in the edition of 1743. θεότητα αὐτοῦ τὸν λόγον τῆς γενεα- 

¥ Scriptorum Veterum Nova λογίας ἀνήγαγε, δείξας τὸν Χριστὸν 


Collectio. Rome, 1825. vol. 1. ἠργμένον μὲν ὡς ἄνθρωπον, ἄναρχον 
p. 108. δὲ ὡς Θεόν. 


EUSEBIUS. 139 


yet been quoted in the controversy concerning the 
doctrine of Eusebius, and because the notion of 
Christ, “as God, having no beginning,” seems di- 
rectly opposed to the Arian tenets: but on the 
whole I would subscribe to the observation made 
by Cave, who says, “It was not my intention, nor 
“ is it now, to clear Eusebius from every imperfec- 
“ tion: on the contrary, I have acknowledged more 
* than once, that his writings contain many incau- 
“tious, harsh, and dangerous expressions, which 
* call for a fair and candid reader; and that some- 
“ times we meet with unusual and improper forms 
“of speech, greatly at variance with the received 
“ rules of theologians, and such as I neither approve 
“of nor defend.” Eusebius however presented a 
creed or confession of faith to the council assembled 
at Nice, which deserves to be mentioned in this 
place. It would be interesting as connected. with 
the history of that council; and if it should be 
thought to favour Arianism, it will be difficult to 
prove that the Arians did not hold the doctrine οὗ 
the Trinity: but it also forms a legitimate portion 
of the Ante-Nicene testimony to this doctrine, when 
we find Eusebius speaking thus of its presentation 
to the council: “In the same manner that I re- 
“ceived from the bishops my predecessors, both 
“when I was taught my catechism, and when I 
“was baptized; and as I have learnt from the 
“ scriptures, and according to my own belief, and 
“the instruction which I have given as a presbyter 
_“and as a bishop, so do I now, according to my 
“ present belief, lay before you my own creed *.” 


ἃ Καθὼς παρελάβομεν παρὰ τῶν χήσει, καὶ ὅτε τὸ λουτρὸν ἐλαμβάνο-. 
πρὸ ἡμῶν ἐπισκόπων, καὶ ἐν τῇ κατη- μεν, καὶ καθὼς ἀπὸ τῶν θείων γρα- 


340 EUSEBIUS. 


Eusebius was born about the year 270: so that a 
creed, which he recited at his baptism, would carry 
us back to at least ten years before the end of the 
third century: and though we are not bound to 
suppose that this creed was actually recited word 
for word by Eusebius at the time of his baptism, 
we must at-least believe that the doctrines contained 
in it were in accordance with those, which every 
catechumen was expected to profess at the end of 
the third century. The words of Eusebius might 
allow us to refer to a still earlier period. The creed 
is as follows: © 

“1 believe in one God, the Father Almighty, the 
“ Maker of all things visible and invisible; and in 
“ one Lord Jesus Christ, the Word of God, God of 
“ God, Light of Light, Life of Life, the only begot- 
“ ten Son, the first-born of every creature, begotten 
* of God the Father before all the worlds; by whom 
“ also all things were made; who for our salvation 
“ was incarnate, and lived among men, and suffered, 
“ and rose again the third day, and returned to the 
“ Father, and will come again in glory to judge the 
* quick and dead. I believe also in one Holy Ghost, 
“ believing that each of these has a being and exist- 
* ence, the Father really the Father, and the Son 
“really the Son, and the Holy Ghost really the 
“ Holy Ghost; as our Lord, when he sent his dis- 
“ciples to preach, said, Go and teach all nations, 
“ baptizing them in the name of the Father, and 
“ of the Son, and of the Holy Ghost: concerning 
* whom I affirm, that I hold and think in this man- 


φῶν μεμαθήκαμεν, καὶ ὡς ἐν τῷ σκομεν, οὕτω καὶ νῦν κιστεύοντες τὴν 
πρεσβυτερίῳ, καὶ ἐν αὐτῇ τῇ ἐπι- ἡμετέραν πίστιν ὑμῖν προσαναφέρο- 
σκοπῇ ἐκιστεύσαμέν τε καὶ ἐδιδά- μεν. Socrat. 1. 8. p. 23. 


EUSEBIUS. 141 


“ner, and that I long ago held thus, and shall hold 
“so until death, and persist in this faith, anathema- 
“ tizing every impious heresy. I declare in the 
“‘ presence of Almighty God, and our Lord Jesus 
“ Christ, that I have held all these sentiments from 
“my heart and soul, from the time that I know 
‘“ myself, and that I now think and express them 
“ sincerely, being’ able to shew by demonstration, 
“ and to persuade you, that my belief was thus and 
“ my preaching likewise in time past >.” 

Eusebius informs us, that this creed was approved 
by the emperor and the council, who merely made 
the addition of the word ὁμοούσιος, of one substance. 
This statement is not exactly correct; though a 
person, who was ignorant of the Arian controversy, 
would scarcely observe any other material difference 
between the creed proposed by Eusebius, and that 


Ὁ Πιστεύομεν εἷς ἕνα Θεὸν, Πα- 
τέρα παντοκράτορα, τὸν τῶν πάν- 
τῶν ὁρατῶν τε καὶ ἀοράτων ποιητήν" 
καὶ εἰς ἕνα Κύριον ᾿Ιησεῦν Χριστὰν, 
τὸν τοῦ Θεοῦ Δόγον, Θεὸν ἐκ Θεοῦ, 
φῶς ἐκ φωτὸς, ζωὴν ἐκ ζωῆς, Thy 
μονογενῆ, πρωτότοκον πάσης κτίσεως, 
«ρὸ πάντων τῶν αἰώνων ἐκ τοῦ Θεοῦ 
Πατρὸς γεγεννημένον" δι᾽ οὗ καὶ ἐγέ- 
veto τὰ πάντα τὸν διὰ τὴν ἡμετέ- 
ραν σωτηρίαν σαρκωθέντα, καὶ ἐν 
ἀνθρώποις πολιτευσάμενον" καὶ πα- 
θέντα, καὶ ἀναστάντα τῇ τρίτῃ 
ἡμέρᾳ καὶ ἀνελθόντα πρὸς τὸν Πα- 
τέρα, καὶ ἥξοντα πάλιν ἐν δόξῃ κρί- 
vas ζῶντας καὶ νεκρούς. Πιστεύομεν 
καὶ εἰς ty Πνεῦμα “Αγιον. τούτων 
ἕκαστον εἶναι καὶ ὑκάρχειν πιστεύ- 
ὄντες, Πατέρα ἀληθῶς Πατέρα, καὶ 
“Τὴν ἀληθῶς Thy, καὶ Πνεῦμα “Αγιον 
ἀληθῶς “Αγιον Πνεῦμα. καθῶς καὶ 
Κύριος ἡμῶν ἀποστέλλων εἰς τὸ κή- 
ρυγμα τοὺς ἑαυτοῦ μαθητὰς, εἶκε, 


Πορευϑέντες x. τ. A. wep ὧν καὶ 
διαβεβαιούμεθα, οὕτως ἔχειν, καὶ οὔ- 
τὰ φρονεῖν, καὶ πάλαι, οὕτως ἐσχη- 
κέναι, καὶ μέχρι θανάτου οὕτω σχή- 
σειν, καὶ ἐν αὐτῇ ἐνίστασθαι τῇ 
slore, ἀναθεματίζοντες πκᾶσαν αἵἴ- 
peow Ge. ταῦτα ἀπὸ καρδίας καὶ 
ψυχῆς πάντα πεφρονηκέναι, ἐξ οὗπερ 
ἴσμεν ἑαντοὺς, καὶ νῦν φρονεῖν τε καὶ 


λέγειν ἐξ ἀληθείας, ἐπὶ τοῦ Θεοῦ τοῦ 


παντοκράτορος, καὶ τοῦ -Κυρίου ἡμῶν 
Ἰησοῦ Χριστοῦ μαρτυρούμεθα" δεικ- 
γύναι ἔχοντες δ ἀποδείξεων, καὶ πεί- 
θειν ὑμᾶς, ὅτι καὶ τοὺς παρελθόντας 
χρόνους οὕτως ἐκιστεύομέν τε καὶ 
ἐκηρύσσομεν ὁμοίως. This is the 
copy of the creed as preserved 
by Socrates. It is given also 
with very few variations by A- 
thanasius, (de Decret. Syn. Nic. 
p- 238.) and Theodoret, (Hist. 
Eccles..1. 12. p. 38.) 


142 NICENE CREED. 


finally adopted by the council. We shall see how- 
ever, that some clauses were left out, and others 
added: and in all these variations it is plain that 
the orthodox party was labouring to meet the eva- 
sions and equivocations of the Arians. The creed 
subscribed at Nice by nearly all the 318 bishops 
assembled there was as follows: and the reader will 
perhaps think, that this document forms a suitable 
termination to the series of Ante-Nicene testimony, 
which I have adduced to the doctrine of the Tri- 
nity. 

“We believe in one God the Father - Almighty, 
“ maker of all things visible and invisible. And in 
“one Lord Jesus Christ, the only-begotten Son of 
“ God, begotten of the Father, that is, of the sub- 
“ stance of the Father : God of God, Light of Light, 
‘“‘ very God of very God, begotten, not niade, being 
“of one substance with the Father; by whom<¢ all 
“ things were made, both things in heaven, and 

“ things on earth; who for us men and for our sal- Ὁ 
* vation came down, and was incarnate, was made — 
“ man, suffered, and rose again the third day, and 
“ ascended into heaven, who is coming to judge the 
“ quick and dead. And in the Holy Ghost. And 
“ those who say, there was a time when he did not 
“ exist, and that he did not exist before he was be- 
“ gotten, and that he was made out of things which 
“ were not, or who say that he was of another sub- 


If the 
words, of one subsiance with the 
Father, had not been added, 
there could have. béen no doubt 


¢ There is an ambiguity io 
the English version of the creed. 
The words by whom might seem 
to relate to the Father; but 


there can be no doubt, that they 
were intended to relate to the 
Son, who is inveated with the 


as to the constfiiction ; and 
these words weré.not in the 
creed proposed by Eusebius. 


NICENE CREED. 143 


“stance or essence, or that the Son of God is cré- 
“ ated, or liable to change, these persons the catholic 
“ and apostolical church anathematises 4.” 

It will be observed, that this Creed differs in seve- 
ral clauses from that which is now called the Nicene 
Creed, and which is recited in the Communion ser- 
vice. These additions and alterations were made by 
the council, which was held at Constantinople in the 
year 381: and the Creed, as it was originally drawn 


up in Greek, may be seen in the notes ¢. 


ἃ Πιστευόμεν εἰς ἕνα Θεὸν, Πα- 
τέρα παντοκράτορα, πάντων ὁρατῶν 
τε καὶ αδράτων ποιητήν. Καὶ εἰς 
[τὸν Sa Ἑύριαν ᾿Ιησοῦν Χριστὰν, 
τὸν υἱῶν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ 
Πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς 
οὐσίας τοῦ Πατρὸς, Θεὸν ἐκ Θεοῦ, 
φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ 
ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, 
ὁμοούσιον τῷ Πατρί" δ of τὰ πάντα 
ἐγένετο, τά τε ἐν τῷ οὐρανῶ, καὶ τὰ 
ἐπὶ τῆς γῆς [ἐν τῇ γῇ] τὸν δ ἡμᾶς 
τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν 
σωτηρίαν κατελθόντα [καὶ] σαρκω- 
θέντα, ἐνανθρωκτήσαντα, πκαθέντα, 
καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ», 
[καὶ] ἀνελθέντα εἰς τοὺς οὐρανοὺς, 
[καὶ] ἐρχόμενον κρίναι ζῶντας καὶ 
γεκρούς" Καὶ εἷς τὸ Πνεῦμα τὸ ἅγιον 
[τὸ ἄγων Πνεῦμα]. Τοὺς δὲ λέγον- 
τας, Ἦν wore ὅτε οὐκ ἦν, καὶ, Πρὶν 
γονηθῆναι οὐκ Fy, [ἢ, Οὐκ ἦν πρὶν 
γεννηθῆναι,} καὶ ὅτι [ἢ] ἐξ οὐκ trav 
ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἣ 
οὐσίας φάσκοντας εἶναι, ἢ κτιστὸν, 
ἢ τρεπτὸν, ἢ ἀλλοιωτὸν τὸν υἱὰν τοῦ 
Θεοῦ, [τούτου ἀναθεματίζει ἣ 
(dyla] καθολικὴ [καὶ ἀποστολικὴ] 
[τοῦ Θεοῦ] ἐκκλησία. This Creed 
is preserved by Athanasius, de 
Decret. Syn. Nic. p. 239. Epist. 
ad Jovian. Ὁ. 781. Socrates, 


It is said 


Hist. Ecct. I. 8. p. 24. Theo- 
doret. Hist. Eccl. IV. 3. p. 151. 
and by other writers. The va- 
riations are upimportant, as 
may be seen by the words in- . 
closed in brackets. 

© Πιστεύομεν εἰς ἕνα Θεὸν, Ma- 
τέρα παντοκράτορα, αοιητὴν [οὐρανοῦ 
καὶ γῆς, ὁρατῶν τε πάντων καὶ 
αὁράτων. Καὶ εἷς ἕνα Κύριον ᾿Ιησοῦν 
Χριστὸν, τὸν uly τοῦ Θεοῦ, τὸν μο- 
γογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα 
[πρὸ πάντων τῶν αἰώνων), φῶς ex - 
φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀλη- 
Ob, γεννηθέντα οὗ ποιηθέντα, ὁμοού- 
σιν τῷ TMaspl- δὲ οὗ τὰ «ἄντα 
ἐγένετο. τὸν δι ἡμᾶς τοὺς ἀνθρώ- 
ποὺς καὶ διὰ τὴν ἡμετέραν σωτηρίαν 
κατελθόντα [ἐκ τῶν οὐρανῶν, Καὶ 
σαρκωθέντα [ἐκ Πνεύματος ὡγίου καὶ 
Μαρίας τῆς παρθένου, καὶ] ἐνανθρω- 
τήσαντα, [σταυρωθέντα τε ὑπὲρ ἡμῶν 
ἐπὶ Ποντίου Πιλάτου, καὶ] καθόντα, 
[καὶ ταφέντα,} καὶ ἀναστάντὰ τῇ 
τρίτῃ ἡμέρᾳ [κατὰ τὰς γραφὰς,] 
καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, [καὶ 
καθεζόμενον ἐκ δεξιῶν τοῦ Πατρὸς, 
καὶ [πάλιν] ἐρχόμενον [μετὰ eis] 
κρίναι ζῶντας καὶ γεκρούς" [οὗ τῆς 
βασιλείας οὐκ ἔσται τέλος]. Καὶ εἷς 
τὸ Πνεῦμα τὸ ἅγιον, [τὸ κύριον, τὸ 
ζωσποιὸν, τὸ ἐκ τοῦ Πατρὸς ἐκπόρεν- 


144 , NICENE CREED. 


to have been composed by Gregory, bishop of Nyssa: 
Between the two periods of the councils of Nice and 
Constantinople, the Macedonian heresy had sprung 
up, which denied the divinity of the Holy Ghost, 
and some clauses were added at the end of the 
Creed to exclude these opinions. It will be observed, 
however, that it is said of the Holy Ghost, who pro- 
ceedeth from the Father; and the Constantinopoli- 
tan Creed was subscribed without the clause, which 
we now add, and the Son. These words never 
formed part of the Creed, as acknowledged by the 
Eastern church ; nor is the procession of the Holy 
Ghost from the Son, as well as from the Father, 
received by the Greek church to the present day. 
Doubts have arisen as to the time and place, when 
the words Fiioque were first added to the Latin 
form of the Creed, and admitted by the Western 
church. Some have supposed them to have been 
introduced by a council held at Rome at the same 
time with that held at Constantinople: but it is 
more probable, that they were not added till the fol- 
lowing century, or perhaps considerably liter. 

It only remains for me to remark concerning the 
Nicene or Constantinopolitan Creed, that all the 
clauses of it, which relate to the divinity of the Son 
and the Holy Ghost, may be supported by the writ- 
ings of the Ante-Nicene fathers. It has been my 
object in the present and former work to demon- 
μενον, τὸ σὺν Πατρὶ καὶ TIE συμ- τοῦ μέλλοντος αἰῶνος. Ἀμήν) The 
προσκυνούμενον καὶ συνδοξαζόμενον, words enclosed in brackets are 
τὸ λαλῆσαν διὰ τῶν προφητῶν. Bic those which do. tot ap ah 
play ἁγίαν καθολικὴν καὶ ἀποστολι- the Creed subscribed at 
κὴν ἐκκλησίαν' ὁμολογοῦμεν ty βάε- f Niceph. Hist: Eccles. XII. 


τισμα εἰς ἄφεσιν ἁμαρτιῶν" προαδο- 13. 
κῶμεν ἀνάστασιν νεκρῶν, καὶ ζαὴν 


NICENE CREED. 145 


strate this point. These clauses may be sumnied 
up in the following propositions; that Jesus Christ 
had two natures, the divine and the human; that 
he existed in his divine nature previous to his in- 
carnation, and that his incarnation was the operation 
of the Holy Ghost; that he was the begotten Son 
of God, and of the same substance or nature with 
God, and himself very God; that his generation 
preceded all time, and that he was the Creator of 
the world. If the reader will consult the Index to 
this and the former work, he will find that all these 
points were maintained by writers who preceded the 
council of Nice. The doctrine, which is least clearly 
stated in the Constantinopolitan creed, is perhape 
that which is termed in theological language, the 
eternal generation of the Son; or, to express it in 
simpler terms, the existence of the Son from all 
eternity; for the words, eternal generation, contain 
in fact an assertion of two doctrines ; one, that Christ 
is the begotten Son of God; and another, that though 
proceeding from the Father by generation, he is still 
coeternal with Him. The fact of Christ being the 
begotten Son of God is clearly expressed in the Con- 
stantinopolitan creed ; and if his eternity should ap- 
pear to be less strongly asserted, it is because the 
_ words, before all worlds, are not equivalent to the 
Greek, πρὸ πάντων τῶν αἰώνων. The Socinian and Uni- 
tarian interpreters would remind us, that the term 
αἰῶνες does not necessarily mean worlds, but may be 
translated ages, periods of time, or déspensations. 
The remark is not incorrect. Αἰὼν means in its 
primary sense an indefinite period of time ; and in 
a secondary sense, the system or scheme of things 
Ι, 


146 NICENE CREED. 


which continued through any period. Thus the 
period from the creation to the deluge was one αἰών" 
from the deluge to Abraham was another: the king- 
dom of the Messiah is another: and so we may 
speak of the Mosaic dispensation as one αἰὼν, and 
the Christian dispensation as another: But αἰῶνες 
in the plural must mean more than one of these 
periods or dispensations: οἱ αἰῶνες might mean all 
the divisions of time, or all the dispensations, which 
ever have been or will be: and it is not difficult to 
see, how of αἰῶνες τῶν αἰώνων came to be used for efer- 
nity by persons who considered, though erroneously, 
that eternity is an infinite multiple of time. When 
the Unitarian translators render τοὺς ἀΐῶνας in Heb. 
i. 2. xi. 3, the ages, or the dispensations, though 
the translation would convey little meaning, it would 
not be incorrect, if we understand by it all the dis- 
pensations, which ever have existed; and the asser- 
tion, that Christ was the author of all these dispen- 
sations, is very remarkable: but if we compare the 
two passages together, the correctness of our au- 
thorized version will perhaps be apparent. If we 
translate the words πρὸ πάντων τῶν αἰώνων in the Con- 
stantinopolitan creed, before all ages or dispensa- 
tions, they perhaps come as near to an expression of 
eternity, as the finite nature of language will per- 
mit. The period, which preceded creation, was as 
much an αἰὼν, as any of those which followed it: and 
πρὸ πάντων τῶν αἰώνων can only be taken as equivalent 
to before all time, i.e. before there were any divi- 
sions of time, which can be called αἰῶνες : and our 
powers of abstraction will perhaps not’ ‘allow us to 
have a more definite idea of eternal existence than 


NICENE CREED. 147 


this. It may also be remarked, that if the Constan- 
tinopolitan creed should be considered as defective 
in asserting the eternity of the Son, there can be no 
doubt as to this doctrine having been held by the 
writers of the three first centuries. I would again 
refer the reader to the Index concerning this point: 
and whoever consults these testimonies, will scarcely 
doubt what was the meaning of the creed, which 
speaks of the Son as begotten before all time. 

The divinity of the Holy Ghost is asserted in the 
creed, by words which denote his preexistence, which 
give to him the titles and attributes of Deity, which 
separate him from created beings in the mode of his 
existence, and unife him as an object of worship 
with the Father and the Son. Concerning the latter 
point, I would refer to what has been said at p. 14. 
and the Indices will shew, as before, that the Ante- 
Nicene Fathers held the same sentiments concerning 
the divinity of the Holy Ghost. 

I should only be repeating, what has already been 
observed in the Introduction, if I should remind the 
reader, that to assert the divinity of the Son and the 
Holy Ghost, is in fact to assert the doctrine of the 
Trinity. If each of these persons is God, we must 
either believe that there are three Gods, or we 
must believe, that though in one relation they are 
three, in another they are one. The latter is the 
doctrine of a Trinity in Unity. It has not been 
my intention in either of these works to explain 
the nature of this doctrine, but merely to prove 
that such a doctrine was maintained in the earliest 
times. The reader will decide, whether this point 
is established by the testimonies which have been 

L2 


148 NICENE CREED. 


alleged: it is for those who deny the doctrine, to 
explain how the church can have been in error 
from the beginning, and to name the period, when 
the Unitarian opinions were those of the universal 
church. 


INDEX 1. 


TEXTS ILLUSTRATED OR REFERRED TO IN THIS 
WORK. 


a 


Genesis i. 26. p. 46, 75, 119. || John 


- 27. Ῥ. 75. 

iii. 22 Pp. 75- 

xi, 1. Ρ. 92. 

xlix. 9. P- 93- 

Exodus xix. 18. p. 115. 
m xxxiv. 11 Ρ- 57: 
cxxxvi. 2. Ρ. 43. 

Isaiah χχχν. 3--ὅ6. ρ. 116. 
Micah i. 3. p- 104. 
Habae. iii. 3. p. 118. 
Matt. v. 48. p. 58. 
xxviii, το. p. 86, 107. 

140. 

John i,t. ρ.56,71, 85. 
- 3. Ρ. 76, 99- 

ii. 19. p. 104. 

— 19—31 P- 94. 

vill. 19. p- 79. 

— 42. P- 79, 104. 

— 58. P OI. 

x. 30. p. 61, 71, 80, 84, 

90, 92, 109, 120, 129. 


— 38. p- 49. il Rev. 


xiv. 6. p- gI. 
— 10, 11. Ρ. 49, 90. 
95, 127, 129. 
— 20. p. 71. 
xvi. 15. p. 80. 
xvii. 21-23. =p. 49. 
— 21. Pp. 90. 
iv. 32. Pp. 90. 
vii. 6. Pp. 103. 
vidi. αὶ Ρ' 94. 
Ix. §- P- 77. 
ii. 10, 11. p. 127. 
iii, τό p. 65. 
vi. 19 p- 65. 
viii. § Pp. 43. 
xv. 15. p. 103. 
v. 1 P- 95- 
iv. 6. Ρ-. 52, 86. 
ii. 7. Ῥ- 105- 
i, 15. oo 
i. 3. Ρ. 8 
v. 7. p. 67, Bo, 95. 
10g. 
it, 8. Ῥ. 5. 


INDEX IL 


—<_ 


AFRICANUS, 11. 
᾿Αγένητες, 99- 
Alexander, 135. 
Alexandrian Jews, 30, 36. . 
8, worship of, 16. 

Anicetus, 5. 
Anthems, 3. 
"Απόῤῥοια, 30. 
Arians, 7. 14. 49. 135. 
Arius, 135. 
᾿Αριθμὸς, 24. 26. 104. 
Athanasius, 136. 
Athenogenes, 11. 
Baptism, 67. 108. 

lus, 92. 
Chnist, before creation, 49. 
begotten Son of God, 89. 
of one substance with 

God, 27. 69. 89. 133. 

—— perfect, 55. 
two natures of, 3. 
worshipped, 23. 62. go. 


I. 

Charch, belief in the, 66. 
Circumincessio, 2. 130. 
Consubstantiality, 123. 
Council of Nice, 139. 


——— Constantinople, 143. 


Creed, Apostles’, 66. 
of Eusebius, 139. 
Nicene, 143. 
Ae οὗ, 8. 
Doxologies, 7. 
» 20. 
Ebionites, 46. 
Ἐμφιλοχωρεῖν, 130. 
Eraamoe’ Greek Testament, 113. 
Eusebius charged with Arian- 
ism, 8. 137. 
his Creed, 139. 
Evening hymn, 11. 


Facundus, 110. 

Father in the Son, 47. 55. 97. 
123, 127. 

Firmilianus, 12. 

Flavianus, 9. 

Gnostics, 48, 68, 70, 109. 

Gregory of Nyssa, 144. 

Thaumaturgus, 12. 

Holy Ghost before creation, 50. 


eternal, 126. 
every where, 54. 
not created, 89. 
worshipped, 23, 85. 
Hours of prayer, 63. 
Hypostasis, go, 92, 101, 124. 
Image of God, 89. 
Lucian, 31. 


Macedonian heresy, 144. 

Marcion, 6. 

Martyrdom of Ignatius, 13. 

Μεθ’ οὖ, 8, το. 

Meletius, 12. 

Montanus, 82. 

Nicene Creed, 142. 

Noétus, 84. 

Οἰκονομία, 78, ὃς. 

Ὁμοούσιος, 132. 

Oracles, 36. 

Οὐσία, 133. 

Patripassians, 84. 

Περιχώρησις, 2, 130. 

Person, 24, 73. 

Persona, 73, 82, 120. 

Personality of the Son and Holy 
Ghost, 29, 76, 92, 98, 120, 
126. 

Plato, 36, 38. . 

Praxeas, 68. 

Προβολὴ, 70. 

| Procession of the Holy Ghost, 

102, 144. 


INDEX II. 


Πρόσωκον, 84. 

Sabellianism, 24, 25, 30, 45, 
68, 72, 87, 91, 92, 97, 99; 
103, 117, 118, 121, 125, 
128, 132, 136. 

Sibylline oracles, 36. 

Socinus, 32. 

Son in the Father, 47, 49, 55. 
97> ἘΞ 123, 127. 

Statio, 64. 

Substance, 69, 123, 133- 

Τρὰς, 34, 83. 

Tritheism, 91. 


161 


Trinity of the heathen, 36. 

order in the, 21. 

——~ use of the term, 34, 82, 
108, 116, 125. 

worshipped, 44, 45, 57; 


3. 

Unity, 1, 49, 61, 92, 120. 

Ὑπόστασις, 90, 92, ΟῚ, 124, 
129. 

Valentinus, 6. 

Wisdom, 34, 46, 49. 

Worship paid to the Trinity, 
44, 45: 57. 63. 


ou cr. i abe ee ‘ — ana ΡΥ a 
= oe ae 7 7 Ἰᾶς “ ta —— i ᾿ 


᾿ a a = ¥ ᾿ 
sen 7 ἘΝ... ν΄ -“᾿ “a Pe Ὁ a Ἄν: τ 7 
ae oO are eee Ve ee a 
7 ne Ee ΠῚ ᾿ ΤΕ 9 5 ὦ 2 
ΝΕ an Woke oe. eas oo 2.3 ..ὦ» ᾿ =e! . ¥ 
7 ᾿ ἐπ ᾿ πες a εὖ 


» ee Re we een eer ae 

. ie tan La a iw “4 oe . a owt i. 
ΠΝ i ἡ ὌΝΟΣ 7 

ὃς 


coer 7 ts. 
yee _ - a = 

ae oe 7 oo. ia 
— Ἂν Ὄπ ae ᾿ 
i "ΤΩ =e =: * ᾿ νὰ 
= = κ᾿ nae ~*~ a aes caer. ὦ Nite 8 
ee a ᾿ " το ΞΟ κ᾽ a hao σα, oe 
ai 9 ca ae % Es ae 7 
i i) δον ap 4 7 25 _ = ἂς ΨΥ οι 
vi, a ἢ 7 ae iar ὦ - Tee. ων ἂν 
ἐγ 7 7 ~~ Lae oe PhS yas, δ᾽ a 
Peo elegy ee Pee Gee Δ on Se vi 
πον ee ee ee 
ΡΟ seca ea te do a 
ee δ ie 2 oa 7 Cm τῶ 

Ay. 


TEXTUAL CRITICISM 


For those who are scholars, the Two Volume set 
Codex B and Its Allies 
(By University of Michigan Professor Herman 
Hoskier - 1914) is still among the best 
ΞΡ 9} ||} 9} }9} 161-16 [91 |5 9 5 19] 
contradictions between Codex Sinaiticus 
δηα Oxelel=> ME: liter: lal Ute 


Author = Hoskier, H. C. (Herman Charles), b. 1864. 
Title: Codex B and its allies 
a study and an indictment 
by H.C. Hoskier; Publisher London : 
Bernard Quaritch, 1914. 


Author Burgon, John William, 1813- 1888. 
ἘΠῚ Ξε ΣοΞ ἸΠῚ ΞΕ) mm ial- mere) qa0)e)i(e)amelmial= 
traditional text of the Holy Gospels; being the 
sequel to the traditional text of the Holy Gospels. 
Publisher London, G. Bell, 1896. 


There is also the book the "Revision Revised” 
by Oxford Professor John William Burgon 
explains many of the problems 
of modern what is called Textual Criticism 
ifo)am ialeysi-m'2a(OMs\=1-1, ql 112119141{511912 5919}: 
Ancient Greek Manuscripts of the New Testament. 


UM alsssiste elele) ἘῊ  Ξ- [τ 91} {-|8 τι ἐπ [5 9) τ 91} ἢ τῷ 


Concerning History and the Early Church 


A ACM [519 1.115 ince) mn 19}} Ὁ 519}.-|}1:{π|119191}.:}91-|: 1911} 
the following books: 


1) The Seventh General Council (held 787 AD) in which the 
Worship of Images was established, with copious notes 
ΠΟ 9. 00} Π|| 5} 97019).{|}919}}}15}}1-|9 ome) (ell aey i 
Charlemagne by Rev John Mendham - 1850 


2) Image worship in the Church of Rome by James Endell Tyler 


The image-worship of the Church of Rome : proved to be contrary 

to Holy Scripture and the faith and discipline of the primitive church 
ΕἾ mn CoM ΠΝ 25) 1}. 5191}: {59 1191 191 a’ar-Uale Mla x Xero) arel|(-le)(-meleleqtalal-tom Tiamat 

Church of Rome itself (1847) 


3) Primitive Christian Worship by James Endell Tyler 


Primitive christian worship, or, The evidence of Holy Scripture and 
ilat-meqale| ceva Pmere)ater-vaaliale Meat Mmlanexer-\ile) aie) mcy-Ulalccom- tale m= lale|-) cpm vare mt al-) 
blessed Virgin Mary (1840) 


4) The worship of Mary by James Endell Tyler 


Fo) Ha l=W ade) ol: Movi 115}... 5041} 919]5}: Me) 8. 141:-}9] 4:11: mela lateleley 4 
Church 

by Caesarious Tondini (1875) also makes for interesting reading, 
even though it is a Roman Catholic work which was approved 
with the Nihil Obstat (not indexed by the inquisition) notice. 


THESE BOOKS are AVAILABLE For FREE ONLINE 


Concerning Christians and Christianity 


1, Christians are those who follow the teachings 
of J esus Christ. 


2. The Teachings of Jesus Christ are explained in the 
book called the Gospel (Injil) or the New Testament. 


3. The New Testament is the First Place to find and record 
the teachings of Jesus Christ, by those who actually knew Him. 


4. The New Testament has never been disproved 
archeologically or historically. It has and remains accurate. 


5. The New Testament Predicts that certain events will happen in the 
Future. 


7. The Reliability of the Old Testament and the New Testament are 
clear indications of the accuracy of the New Testament. 


8, 1 esus Christ did Not fail in His mission on Earth. 


9. J esus Christ P re-existed. This means that He existed BEFORE 
the Creation of the World. 


10. When Christians worship J esus Christ, they are NOT worshiping 
another Human being. 


11. J esus Christ did not become God by performing good works. 


12. Christians cannot perform good works in order to go to Heaven. Those 
who want to find God must admit they are notable to be Perfect or Holy, 
and that they need the help of God to help them get rid of their Sins. 


14, More than 500 Million Christians around the world today are NOT 
Roman Catholic. The Vatican does NOT speak for Christianity in many 
situations. 


Concerning Christians and Christianity (2) 


sRopaelUlor-t-mol(om\LOMMne|[-Mlamla(-me)[-(e-me)mUI-\10(Sm Ol algo] mela 
the cross. 


16. Jesus Christ had no motive to escape his fate. Jesus Christ 
was born to communicate His message of Hope and 
Redemption for mankind. 


17. Without the Blood of Jesus, it would be impossible for those 
who believe in Jesus Christ to be saved, to have Eternal Life. 


18. Christians worship ONE God, NOT three Gods. 

19. In True Christianity, Historically, the Trinity is = 

a) God the Father 

b) God the Son 

c) God the Holy Spirit 

20. The worship of Angels or Created Beings, or Creatures or anything 
except God (God the Father, God the Son [J esus Christ], 

and God the Holy Spirit, is forbidden. 

21. The Trinity IS NOT =Mary, J oseph and J esus 

22. The Trinity is NOT = J esus, J oseph and God the Father 

23. Gabriel is NOT another name for J esus Christ. 

24. Anyone can become a Christian if they want to. 

25. Christianity IS not something that can be done EXTERNALLY. 
A person is a Christian because of what they believe in their Heart, 


inside of them. Their own sincerity before God is the true test. 


26. Those who acceptan electronic mark [666] for the purchase of goods, 
in their right hand or forehead are NOT able to become Christians. 


Concerning History and the Roman Catholic Church 


mal 1 1 111 9111115|191}. 9 1- Κ 5151}. 9. 11}16}0 9} 1119] 
can be found - in online searches - under the words: 


papal, roman catholic, papist, popish, 
romanist, vatican, popery, romish, 


There are many free Ebooks available 
01}: 310: 2 Ὲ|610761- 311-910 }.,-} 8.815 }- m6) 6) 0 Ὁ 


There is of course the standard 
works on the proven history of the Vatican: 


The Two Babylons by Alexander Hislop, which uses 
more than 200 ancient Latin and Greek sources. 


The Roman Schism illustrated from the Records 


of the Early Roman Catholic Church 
by Rev. Perceval. 


ΗΠ ΕἸ ΟΝ εἴν |- 3 1{91}}9}15- 11. τ α{6ἴΞ tame [970}}1141-}1:}919}}19|-|421215; 
early Church Councils should conduct their own research 
into a document called the "Donation of Constantine", 

which was the false land grant from the Roman Emperors 

to the Vatican. 


Saved - How To become a 
Christian 
how to be saved 


A Christian is someone 
who believes the 
following 


Steps to Take in order to become a 
true Christian, to be Saved & Have a 
real relationship & genuine 
experience with the real God 


Read, understand, accept and 
believe the following verses from 
the Bible: 


1. All men are sinners and fall short 
of God’s perfect standard 

Romans 3: 23 states that 

For all have sinned, and come short of 
the glory of God; 


2. Sin - which is imperfection in our 
lives - denies us eternal life with 
God. But God sent his son Jesus 
Christ as a gift to give us freely 
Eternal Life by believing on Jesus 
Christ. 


Romans 6: 23 states 

For the wages of sin is death; but the 
gift of God is eternal life through Jesus 
Christ our Lord. 


3. You can be saved, and you are 
saved by Faith in Jesus Christ. You 
cannot be saved by your good 
works, because they are not "good 
enough”. But God’s good work of 
sending Jesus Christ to save us, 
and our response of believing - of 
having faith - in Jesus Christ, that is 
what saves each of us. 


Ephesians 2: 8-9 states 

8 For by grace are ye saved through 
faith; and that not of yourselves: it is 
the gift of God: 

9 Not of works, lest any man should 
boast. 


4.God did not wait for us to become 
perfect in order to accept or 
unconditionally love us. He sent 
Jesus Christ to save us, even 
though we are sinners. So Jesus 
Christ died to save us from our sins, 
and to save us from eternal 
separation from God. 


Romans 5:8 states 

But God commendeth his love toward 
us, in that, while we were yet sinners, 
Christ died for us. 


5. God loved the world so much that 
He sent his one and only Son to die, 
so that by believing in Jesus Christ, 
we obtain Eternal Life. 


John 3: 16 states 

For God so loved the world, that he 
gave his only begotten Son, that 
whosoever believeth in him should not 
perish, but have everlasting life. 


6. If you believe in Jesus Christ, and 
in what he did on the Cross for us, 
by dying there for us, you know fora 


fact that you have been given 
Eternal Life. 


| John 5: 13 states 

These things have | written unto you 
that believe on the name of the Son of 
God; that ye may know that ye have 
eternal life, and that ye may believe on 
the name of the Son of God. 


7. If you confess your sins to God, 
he hears you take this step, and you 
can know for sure that He does hear 
you, and his response to you is to 
forgive you of those sins, so that 
they are not remembered against 
you, and not attributed to you ever 
again. 


| John 1: 9 states 

If we confess our sins, he is faithful and 
just to forgive us our sins, and to 
cleanse us from all unrighteousness. 

If you believe these verses, or want 
to believe these verses, pray the 
following: 

" Lord Jesus, | need you. Thank you 
for dying on the cross for my sins. | 
open the door of my life and ask you 


to save me from my sins and give 
me eternal life. Thank you for 
forgiving me of my sins and giving 
me eternal life. | receive you as my 
Savior and Lord. Please take control 
of the throne of my life. Make me the 
kind of person you want me to be. 
Help me to understand you, and to 
know you and to learn how to follow 
you. Free me from all of the things in 
my life that prevent me from 
following you. In the name of the 
one and only and true Jesus Christ | 
ask all these things now, Amen”. 


Does this prayer express your desire to 
know God and to want to know His love 
? If you are sincere in praying this 
prayer, Jesus Christ comes into your 
heart and your life, just as He said he 
would. 


It often takes courage to decide to 
become a Christian. It is the right 
decision to make, but It is difficult to 
fight against part of ourselves that 
wants to hang on, or to find against 
that part of our selves that has 
trouble changing. The good news is 


that you do not need to change 
yourself. Just Cry out to God, pray 
and he will begin to change you. 
God does not expect you to become 
perfect before you come to Him. Not 
at all...this is why He sent Jesus...so 
that we would not have to become 
perfect before being able to know 
God. 


Steps to take once you have asked 
Jesus to come into your life 


Find the following passages in the 
Bible and begin to read them: 


1. Read Psalm 23 (in the middle of 
the Old Testament - the 1st half of 
the Bible) 

2. Read Psalm 91 

3. Read the Books in the New 
Testament (in the Bible) of John, 
Romans & | John 

4. Tell someone of your prayer and 
your seeking God. Share that with 
someone close to you. 

5. Obtain some of the books on the 
list of books, and begin to read 


them, so that you can understand 
more about God and how He works. 
6. Pray, that is - just talk to and with 
God, thank Him for saving you, and 
tell him your 

fears and concerns, and ask him for 
help and guidance. 

7. email or tell someone about the 


great decision you have made today 
"Π 


Does the "being saved" 
process only work for those 
who believe ? 


For the person who is not yet 
saved, their understanding of 
1) their state of sin and 2) God’s 
personal love and care for 
them, and His desire and 
ability to save them....is what 
enables anyone to become 
saved. 

So yes, the "being saved" 
process works only for those 


who believe in Jesus Christ 
and Him only, and place their 
faith in Him and in His work 
done on the Cross. 


..and if so , then how does 
believing save a person? 


Believing saves a person because of 
what it allows God to do in the Heart 
and Soul of that person. 


But it is not simply the fact of a 
"belief". The issue is not having 
“belief” but rather what we have a 
belief about. 


IF a person believes in Salvation by 
Faith Alone in Jesus Christ (ask us 
by email if this is not clear), then 
That belief saves them. Why ? 
because they are magical ? 

No, because of the sovereignty of 
God, because of what God does to 
them, when they ask him into their 
heart & life. When a person decides 
to place their faith in Jesus Christ 


and ask Him to forgive them of 


their sins and invite Jesus Christ 
into their life & heart, this is what 
saves them — because of what God 
does for them at that moment in 
time. 


At that moment in time when they 
sincerely believe and ask God to 
save them (as described above), 
God takes the life of that person, 
and in accordance with the will of 
that human, having requested God 
to save them from their sins through 
Jesus Christ -- God takes that 
person’s life and sins [all sins past, 
present and future], and allocates 
them to the category: of "one of 
those people who Accepted the Free 
Gift of Eternal Salvation that God 
offers". 

From that point forward, their sins 
are no longer counted against them, 
because that is an account that is 
paid by the shed blood of Jesus 
Christ. And there is no person that 
could ever sin so much, that God’s 
love would not be good enough for 
them, or that would somehow not be 
able to be covered by the penalty of 


death that Jesus Christ paid the 
price for. (otherwise, sin would be 
more powerful than Jesus Christ -- 
which is not true). 


Sometimes, People have trouble 
believing in Jesus Christ because of 
two extremes: 


First the extreme that they are not 
sinners (usually, this means that a 
person has not committed a "serious" 
sin, such as "murder", but God says that 
all sins separates us from God, even 
supposedly-small sins. We -- as humans 
— tend to evaluate sin into more serious 
and less serious categories, because we 
do not understand just how serious 
"small" sin is). 


Since we are all sinners, we all have 
a need for God, in order to have 
eternal salvation. 


Second the extreme that they are 
not good enough for Jesus Christ to 
save them. This is basically done by 
those who reject the Free offer of 
Salvation by Christ Jesus because 
those people are -literally — unwilling 


to believe. After death, they will 
believe, but they can only chose 
Eternal Life BEFORE they die. 

The fact is that all of us, are not 
good enough for Jesus Christ to 
save them. That is why Paul wrote in 
the Bible "For all have sinned, and 
come short of the glory of God" 
(Romans 3:23). 


Thankfully, that is not the end of the 
story, because he also wrote " For the 
wages of sin is death; but the gift of God 
is eternal life through Jesus Christ our 
Lord."(Romans 6: 23) 


That Free offer of salvation is 
clarified in the following passage: 


John 3: 16 For God so loved the 
world, that he gave his only 
begotten Son, that whosoever 
believeth in him should not perish, 
but have everlasting life. 

17 For God sent not his Son into the 
world to condemn the world; but 
that the world through him might be 
saved. 


Prayers that count 
The prayers that God hears 


We don't make the rules any more 
than you do. We just want to help 
others know how to reach God, and 
know that God cares about them 
personally. 


The only prayers that make it to 
Heaven where God dwells are those 
prayers that are prayed directly to 


Him "through Jesus Christ" or "in 
the name of Jesus Christ". 


God hears our prayers because we 
obey the method that God has 
established for us to be able to 
reach him. If we want Him to hear 
us, then we must use the methods 
that He has given us to 
communicate with Him. 


And he explains - in the New 
Testament - what that method is: 
talking to God (praying) in 
accordance with God’s will - and 
coming to Him in the name of Jesus 
Christ. Here are some examples of 
that from the New Testament: 


(Acts 3:6) Then Peter said, Silver and 
gold have I none; but such as I have give 
I thee: In the name of Jesus Christ of 
Nazareth rise up and walk. 


(Acts 16:18) And this did she many days. 
But Paul, being grieved, turned and said 
to the spirit, I command thee in the 
name of Jesus Christ to come out of her. 
And he came out the same hour. 


(Acts 9:27) But Barnabas took him, and 
brought him to the apostles, and 
declared unto them how he had seen the 
Lord in the way, and that he had spoken 
to him, and how he had preached boldly 
at Damascus in the name of Jesus. 


(2 Cor 3:4) And such trust have we 
through Christ to God-ward: (i.e. 
toward God) 


(Gal 4:7) Wherefore thou art no more a 
servant, but a son; and if a son, then an 
heir of God through Christ. 

(Eph 2:7) That in the ages to come he 
might show the exceeding [spiritual] 
riches of his grace in his kindness toward 


us through Christ Jesus. 


(Phil 4:7) And the peace of God, which 
passeth all understanding, shall keep 
your hearts and minds through Christ 


Jesus. 


(Acts 4:2) Being grieved that they taught 
the people, and preached through Jesus 
the resurrection from the dead. 


(Rom 1:8) First, I thank my God 
through Jesus Christ for you all, that 
your faith is spoken of throughout the 
whole world. 


(Rom 6:11) Likewise reckon ye also 
yourselves to be dead indeed unto sin, 


but alive unto God through Jesus Christ 
our Lord. 


(Rom 6:23) For the wages of sin is death; 
but the gift of God is eternal life through 
Jesus Christ our Lord. 


(Rom 15:17) [have therefore whereof I 


may glory through Jesus Christ in those 
things which pertain to God. 


(Rom 16:27) To God only wise, be glory 
through Jesus Christ for ever. Amen. 


(1 Pet 4:11) ...if any man minister, Jet 
him do it as of the ability which God 
giveth: that God in all things may be 
glorified through Jesus Christ, to whom 
be praise and dominion for ever and 
ever. Amen. 


(Gal 3:14) That the blessing of Abraham 
might come on the Gentiles through 
Jesus Christ; that we might receive the 
promise of the [Holy] Spirit through 
faith. 


(Titus 3:6) Which he shed on us 
abundantly through Jesus Christ our 
Saviour; 


(Heb 13:21) Make you perfect in every 
good work to do his will, working in you 
that which is wellpleasing in his sight, 
through Jesus Christ; to whom be glory 
for ever and ever. Amen. 


Anyone who has questions is encouraged to contact us by 
email, with the address that is posted on our website. 


Note for Foreign Language and 
International Readers & Users 


Foreign Language Versions of the 
Introduction and Postcript/Afterword 
will be included (hopefully) in future 
editions. 


IF a person wanted to become a Christian, what would they pray ? 


God, I am praying this to you so that you will help me. Please help 
me to want to know you better. Please help me to become a Christian. 


God I admit that I am not perfect. I understand that you cannot allow 
anyone into Heaven who is not perfect and Holy. I understand that 
if I believe in Jesus Christ and in what He did, that God you will 

see my life through the sacrifice of Jesus Christ, and that this will 
allow me to have eternal life and know that I am going to Heaven. 


God, I admit that I have sin and things in my life that are not perfect. 
I know I have sinned in my life. Please forgive me of my sins. 

1 believe that Jesus Christ is the Son of God, that He came to Earth 
to save those who ask Him, and that He died to pay the penalty for 
all of my sins. 


I understand that Jesus physically died and physically arose from the 
dead, and that God can forgive me because of the death and 
resurrection of Jesus Christ. I thank you for dying for me, and for 
paying the price for my sins. I accept to believe in you, and I thank 


Prayers for help to God 
In MANY LANGUAGES 


For YOU, for US, for your Family 


Dear God, 
Thank you that this New Testament has been released so 
that we are able to learn more about you. 


Please help the people responsible for making this 
Electronic book available. Please help them to be able to 
work fast, and make more Electronic books available 
Please help them to have all the resources, the money, the 
strength and the time that they need in order to be able to 
keep working for You. 


Please help those that are part of the team that help them on 
an everyday basis. Please give them the strength to continue 
and give each of them the spiritual understanding for the 
work that you want them to do. Please help each of them to 
not have fear and to remember that you are the God who 
answers prayer and who is in charge of everything. 


I pray that you would encourage them, 
and that you protect them, and the work & ministry that they 


are engaged in. I pray that you would protect them from 
the Spiritual Forces or other obstacles that could harm them 
or slow them down. 


Please help me when I use this New Testament to also think 
of the people who have made this edition available, so that I 
can pray for them and so they can continue to help more 
people 


I pray that you would give me a love of your 

Holy Word (the New Testament), and that you would give 
me spiritual wisdom and discernment to know you better 
and to understand the period of time that we are living in. 
Please help me to know how to deal with the difficulties that 
I am confronted with every day. Lord God, Help me to want 
to know you Better and to want to help other Christians in 
my area and around the world. 


I pray that you would give the Electronic book team and 
those who work on the website and those who help them 
your wisdom. 


I pray that you would help the individual members of their 
family (and my family) to not be spiritually deceived, but 
to understand you and to want to accept and follow you in 
every way. and I ask you to do these things 

in the name of Jesus, 

Amen, 


KEE KEE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ χὰ ἃ Χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 
ἃ ἃ ἃ ἃ KEE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χὰ ἃ Χὰ ἃ χὰ ἃ ἃ ἃ 


5 minutos a ayudar excepto otros - diferencie eterno 


Dios querido, 


gracias que se ha lanzado este nuevo testamento 

de modo que poder aprender mas sobre usted. 

Ayude por favor a la gente responsable de hacer este Ebook disponible. 
Ayudele por favor a poder trabajar rapidamente, y haga que 

mas Ebooks disponible por favor le ayuda a tener todos los recursos, 
los fondos, la fuerza y el tiempo que necesitan 

para poder guardar el trabajar para usted. 


Ayude por favor a los que sean parte del equipo que 

les ayuda sobre una base diaria. Por favor déles la fuerza para continuar 
y para dar a cada uno de ellos la comprensi6n espiritual para el trabajo 
que usted quisiera que hicieran. Ayude por favor a cada uno de 

ellos a no tener miedo y a no recordar que usted es el dios que contesta 
a rezo y que esta a cargo de todo. 


Ruego que usted los animara, y que usted los proteja, 
y el trabajo y el ministerio que estan contratados adentro. 

Ruego que usted los protegiera contra las fuerzas espirituales 
que podrian dafarlas o retardarlas abajo. Ayudeme por favor cuando 
utilizo este nuevo testamento también para pensar en ellas de modo 
que pueda rogar para ellas y asi que pueden continuar ayudando a mas 
gente Ruego que usted me diera un amor de su palabra santa, 
y que usted me daria la sabiduria y el discernimiento espirituales 

para conocerle mejor y para entender los tiempos que estamos 

adentro y cémo ocuparse de las dificultades que me enfrentan con cada dia. 
Sefor God, me ayuda a desear conocerle mejor y desear ayudar 

a otros cristianos en mi area y alrededor del mundo. Ruego que usted 
diera el Web site y los de Ebook el equipo y los que trabajan en 

que les ayudan su sabiduria. Ruego que usted ayudara a los miembros 
individuales de su familia (y de mi familia) espiritual a no ser engafhado, 
pero entenderle y desear aceptarle y seguir de cada manera. 

y pido que usted haga estas cosas en el nombre de Jesus, amen, ¢ 


(por qué lo hacemos tradujeron esto a muchas idiomas? 

Porque necesitamos a tanto rezo como sea posible, 

y atanta gente que ruega para nosotros y el este ministerio 

tan a menudo como sea posible. Gracias por su ayuda. 

El rezo es una de las mejores maneras que usted puede ayudarnos mas). 


Hungarian 


Hungary, Hungarian, Hungary Hungarian Maygar Prayer | ezus Krisztus 
Imadsag hoz Isten Hogyan viselkedni Imadkozik hoz tud hall az en m 
viselkedni kerdez ad segit szamomra 


Hungarian - Prayer Requests (praying / Talking) to God 
- explained in Hungarian Language 


Beszél6 -hoz Isten , a Alkot6 -b6l Vilagegyetem , a Lord : 
1. amit 6n akar ad sz4momra a batorsag -hoz imadkozik a 
dolog amit Vennem kell imadkozik 

2. amit 6n akar ad sz4momra a batorsag -hoz hisz 6n és 
elfogad amit akrsz igy csinalni életemmel , helyett én 
felemel az én -m sajat akarat ( szandék ) fenti 6né. 

3. amit 6n akar add nekem segit -hoz nem enged az én -m 
fél -b6l ismeretlen -hoz valik a kifogas , vagy a alap értem 
nem -hoz szolgal you. 


4. amit 6n akar add nekem segit -hoz lat és -hoz megtanul 
hogyan viselkedni volna a szellemi eré Sziikségem van ( 
Atmen6 -a sz6 a Biblia ) egy ) részére a esemény eldére és Ὁ 
betii ) részére az én -m sajat személyes szellemi utazas. 


5. Amit 6n Isten akar add nekem segit -hoz akar -hoz szolgal 
On tébb 


6. Amit 6n akar emlékeztet én -hoz -val beszél 6n 
prayerwhen ) En csaldédott vagy -ban nehézség , helyett 
kiprobalas -hoz hatarozat dolog én magam egyetlen atmendé 
az én -m emberi er6. 


7. Amit 6n akar add nekem Bodlcsesség és egy sziv téltott - 
val Bibliai Bolcsesség azért EN akar szolgal 6n (δ Ὁ 
hatékonyan. 


8. Amit 6n akar adjon nekem egy -t vagy -hoz dolgoz6szoba 
-a 5Ζό, a Biblia ,( a Uj Végrendelet Evangélium -b6l Budi ), 
-ra egy személyes alap 


9, amit én akar ad segitség szdmomra azért En képes -hoz 
észrevesz dolog -ban Biblia ( -a sz6 ) melyik EN tud 
személyesen elmond -hoz , és amit akarat segitsen nekem ért 
amit akrsz én -hoz csinal életemben. 


10. Amit 6n akar add nekem nagy itéléképesség , -hoz ért 
hogyan viselkedni megmagyaraz -hoz masikak ki 6n , és 
amit EN akar képesnek lenni megtenni megtanul hogyan 
viselkedni megtanul és tud hogyan viselkedni kiall mellett 
On és én -a sz6 (a Biblia ) 

11. Amit 6n akar hoz emberek ( vagy websites ) életemben 
ki akar -hoz tud δη és én, ki van eréds -ban -uk pontos 
megértés -bdl 6n ( Isten ); és Amit 6n akar hoz emberek ( 
vagy websites ) életemben ki lesz képes -hoz batorit én -hoz 
pontosan megtanul hogyan viselkedni feloszt a Biblia a sz6 - 
bdl igazsag (2 Komécsin 215:). 


12. Amit 6n akar segitsen nekem -hoz megtanul -hoz volna 
nagy megértés koriilbeliil melyik Biblia valtozat van legjobb 
, melyik van a leg--bb pontos , és melyik birtokol a leg--bb 
szellemi eré & eré , és melyik valtozat egyeztet -val a 
eredeti kézirat amit ὅπ ihletett a fréi hivatds -bél Uj 
Végrendelet -hoz ir. 


13. Amit 6n akar ad segit sz4momra -hoz hasznal id6m -ban 
egy jo Ut , és nem -hoz elpusztit idém -ra Hamis vagy tires 
méddszer kézelebb keriilni -hoz Isten ( de amit van nem 


htiségesen Bibliai ), és hol azok médszer termel nem hosszt 
ideje vagy tartds szellemi gyiimdlcs. 


14. Amit 6n akar ad segitség szamomra -hoz ért mit tenni 
keres -ban egy templom vagy egy istentisztelet helye , mi 
fajta -bdl kérdés -hoz kérdez , és amit 6n akar segitsen 
nekem -hoz talal hiv6k vagy egy lelkész -val nagy szellemi 
bélcsesség helyett Κὄπηγί vagy hamis valaszol. 


15. amit 6n akar okoz én -hoz emlékszik -hoz memorizél -a 
sz6 a Biblia ( mint Rémaiak 8), azért EN tud volna ez 
szivemben és volna az én -m tér6édik el6készitett , és lenni 
kész ad egy valaszol -hoz masikak - 6] remél amit Nekem 
van kGriilbeliil Gn. 


16. Amit 6n akar hoz segit szamomra azért az én -m sajat 
teoldgia és tételek -hoz egyetérteni -a sz6 , a Biblia és amit 
on akar folytatédik segiteni neki én tud hogyan az én -m 
megértés -b6l doktrina lehet kézmtivesitett azért az én -m 
sajat élet , életmdd és megértés folytatédik -hoz lenni Ζάτό - 
hoz amit akrsz ez -hoz lenni értem. 


17. Amit 6n akar nyit az én -m szellemi bepillantas ( 
k6vetkeztetés ) tobb és tébb , és amit hol az én -m megértés 
vagy észrevétel -bdl 6n van nem pontos , amit 6n akar 
segitsen nekem -hoz megtanul ki Jézus Krisztus htiségesen 
van. 


18. Amit 6n akar ad segit sz4momra azért EN akar képesnek 
lenni megtenni szétvalaszt akaérmi hamis ritusok melyik 
Nekem van fiiggés -ra , -bdl -a tiszta tanitas -ban Biblia , ha 
ak4érmi mibél En alabbiak van nem -bél Isten , vagy van 
ellenkez6 -hoz amit akrsz -hoz tanit minket kGriilbeliil 
alabbiak on. 


19. Amit akarmi kényszerit -b6l rossz akar nem eltesz 
akarmi szellemi megértés melyik Nekem van , de eléggé 
amit EN akar megtart a tudds -b6l hogyan viselkedni tud 6n 
és én nem -hoz lenni tévedésben lenni ezekben a napokban - 
bdl szellemi csalas. 


20. Amit 6n akar hoz szellemi εγό és segit szA4momra azért 
EN akarat nem -hoz lenni része a Nagy Esés El vagy -bél 
akarmi mozgalom melyik akar lenni lelkileg utanzott -hoz 
on és én -hoz -a Szent 5Ζό 


21. Amit ha van akaérmi amit Nekem van megtett életemben 
, vagy barmilyen médon amit Nekem van nem alperes -hoz 
on ahogy ettem kellet volna volna és ez minden 
megakadalyozas én -bdl egyik gyaloglas veled , vagy 
birtoklas megértés , amit 6n akar hoz azok dolog / valasz / 
esemény vissza bele az én -m térédik , azért EN akar 
lemond 6ket nevében Jézus Krisztus , és mind az Osszes -uk 
hat és kévetkezmény , és amit 6n akar helyettesit akarmi 
iiresség ,sadness vagy kétségbeesés életemben -val a Orém - 
bol Lord , és amit EN akar lenni tébb fokuszdlva tanulas - 
hoz kévet 6n mellett olvas6 -a sz6 , a Biblia 


22. Amit én akar nyit az én -m szemek azért EN akar 
képesnek lenni megtenni vilagosan 1at és felismer ha van 
egy Nagy Csalas koriilbeliil Szellemi téma , hogyan 
viselkedni ért ez jelenség ( vagy ezek esemény ) -bdl egy 
Bibliai perspektiva , és amit 6n akar add nekem bdlcsesség - 
hoz tud és igy amit EN akarat megtanul hogyan viselkedni 
segit barataim és szeretett egyek ( rokon ) nem lenni része it. 


23. Amit 6n akar biztosit amit egyszer az én -m szemek van 
kinyitott és az én -m torédik ért a szellemi jelentéség -bdl 
id6szerti esemény bevétel hely a vilagon , amit 6n akar 
elékészit szivem elfogadtatni magam -a igazsag , és amit 6n 
akar segitsen nekem ért hogyan viselkedni talal batorsag és 


er6 atmené -a Szent $z6 , a Biblia. Nevében Jézus Krisztus , 
En kérdezek mindezekért igazol kivans4gom -hoz lenni -ban 
megillapodas -a akarat , és En kérdezés részére -a 
bilcsesség és kocsit bérelni szerelem -b6l Igazs4g Amen 


Tobb alul -bdl Oldal 
Hogyan viselkedni volna Ordkélet 


Vagyunk boldog ha ez oldalra 46] ( -b6l imadsag kereslet - 
hoz Isten ) van képes -hoz tamogat 6n. Mi ért ez majus nem 
lenni a legjobb vagy a leg--bb hatasos forditas. Mi ért amit 
vannak sok kiilénb6z6 ways -b6l kifejezheté gondolkodas és 
szoveg. Ha 6nnek van egy javaslat részére egy jobb forditas 
, vagy ha tetszene neked -hoz fog egy kicsi Gsszeg -b6l idéd 
-hoz kiild javaslatok hozzank , lesz lenni ételadag ezer -bdl 
mas emberek is , ki akarat akkor olvas a k6zmiivesitett 
forditds. Mi gyakran volna egy Uj Végrendelet elérheté -ban 
-a nyelv vagy -ban nyelvek amit van ritka vagy régi. Ha 6n 
latsz6 részére egy Uj Végrendelet -ban egy kiilénleges nyely 
, legyen szives ir hozzank. Is , akarunk hogy biztosak 
legyiink és megprébal -hoz kommunikal amit néha , 
megtessziik felajanl k6nyv amit van nem Szabad és amit 
csinal ar pénz. De ha 6n nem tud ad néhanyuk elektronikus 
kényv , mi tud gyakran csinal egy cserél -bdl elektronikus 
kényv részére segit -val forditas vagy forditas dolgozik. 
Csinalsz nem kell lenni profi munkas , csak kevés szabalyos 
személy akit érdekel ételadag. Onnek kellene volna egy 
szamit6gép vagy onnek kellene volna belépés -hoz egy 
szamitégép -on -a helyi konyvtar vagy kollégium vagy 
egyetem , 6ta azok altalaban volna jobb kapcsolatok -hoz 
Internet. 


Tudod is altalaban alapit -a sajat személyes SZABAD 
elektronikus posta szamla mellett haladé mail.yahoo.com 


Legyen szives fog egy pillanat -hoz talal a elektronikus 
posta cim elhelyezett alul vagy a vég ebbdl oldal. Mi remél 
lesz kiild elektronikus posta hozzank , ha ez -bdl segit vagy 
batoritas. Mi is batorit Gn -hoz kapcsolat minket 
vonatkozolag Elektronikus Ko6nyv hogy tudunk felajanl amit 
van nélkiil ar , és szabad. 


Megtessziik volna sok kényv -ban kiilf6ldi nyelvek , de 
megtessziik nem mindig hely 6ket -hoz kap elektronikusan ( 
letdlt ) mert mi egyetlen csinal elérheté a kényv vagy a téma 
amit van a leg--bb kereslet. Mi batorit 6n -hoz folytatédik - 
hoz imadkozik -hoz Isten és -hoz folytatédik -hoz megtanul 
r6la mellett olvas6é a Uj Végrendelet. Mi szivesen lat -a 
kérdés és magyarazat mellett elektronikus posta. 


ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ EE ἃ ἃ Χ ὰ ἃ ἃ ἃ 
ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Italian 


Italian- Prayer Requests (praying / Talking) to God - 
explained in Italian Language 


italian prayer jesus Cristo Preghiera come pregare al del dio il dio puo 
sentirsi preghiera come chiedere dio di dare allaiuto me 


Parlando al dio, il creatore dell'universo, il signore: 


1. che dareste me al coraggio pregare le cose di che ho 
bisogno per pregare 


2. che dareste me al coraggio crederli ed accettare che cosa 
desiderate fare con la mia vita, anziché me che exalting il 
miei propri volonta (intenzione) sopra il vostro. 


3. che mi dareste l'aiuto per non lasciare i miei timori dello 
sconosciuto transformarsi in nelle giustificazioni, o la base 
per me per non servirlo. 


4. che mi dareste I'aiuto per vedere ed imparare come avere 
la resistenza spiritosa io abbia bisogno (con la vostra parola 
bibbia) di a) per gli eventi avanti e b) per il mio proprio 
viaggio spiritoso personale. 


5. Che dio mi dareste I'aiuto per desiderare servirli di pit 

6. Che mi ricordereste comunicare con voi (prayer)when io 
sono frustrati o in difficolta, invece di provare a risolvere le 
cose io stesso soltanto con la mia resistenza umana. 


7. Che mi dareste la saggezza e un cuore si ὃ riempito di 
saggezza biblica in modo che li servissi pit: efficacemente. 


8. Che mi dareste un desiderio studiare la vostra parola, la 
bibbia, (il nuovo gospel del Testamento di John), a titolo 
personale, 


9. che dareste ad assistenza me in modo che possa notare le 
cose nella bibbia (la vostra parola) a cui posso riferire 
personalmente ed a che lo aiutera a capire che cosa lo 
desiderate fare nella mia vita. 


10. Che mi dareste il discernment grande, per capire come 
spiegare ad altri che siate e che potrei imparare come 
imparare e sapere levarsi in piedi in su per voi e la vostra 
parola (bibbia) 


11. Che portereste la gente (0 i Web site) nella mia vita che 
desidera conoscerla e che ἃ forte nella loro comprensione 
esatta di voi (dio); e quello portereste la gente (0 i Web site) 
nella mia vita che potra consigliarmi imparare esattamente 
come dividere la bibbia la parola della verita (2 coda di todo 
2:15). 


12. Che lo aiutereste ad imparare avere comprensione 
grande circa quale versione della bibbia ἃ la cosa migliore, 
che é la pit esatta e che ha la resistenza & I'alimentazione 
pil spiritose e che la versione accosente con i manoscritti 
originali che avete ispirato gli autori di nuovo Testamento 
scrivere. 


13. Che dareste I'aiuto me per usare il mio tempo in un buon 
senso e per non sprecare il mio tempo sui metodi falsi o 
vuoti di ottenere pit vicino al dio (maa quello non sia 
allineare biblico) e dove quei metodi non producono frutta 
spiritosa di lunga durata o durevole. 


14. Che dareste l'assistenza me capire che cosa cercare in 
una chiesa o in un posto di culto, che generi di domande da 
chiedere e che lo aiutereste a trovare i believers 0 un pastor 
con saggezza spiritosa grande anziché le risposte facili o 
false. 


15. di che lo indurreste a ricordarsi per memorizzare la 
vostra parola la bibbia (quale Romans 8), di modo che posso 
averlo nel mio cuore e fare la mia prepararsi mente ed ὃ 


aspetti per dare una risposta ad altre della speranza che ho 
circa Vol. 


16. Che portereste l'aiuto me in modo che la mie proprie 
teologia e dottrine per accosentire con la vostra parola, la 
bibbia e che continuereste a aiutarli a sapere la mia 
comprensione della dottrina pu6d essere migliorata in modo 
che la miei propri vita, lifestyle e capire continui ad essere 
piu vicino a che cosa lo desiderate essere per me. 


17. Che aprireste la mia comprensione spiritosa 
(conclusioni) di pit' e pit. e che dove la mia comprensione o 
percezione di voi non ὃ esatta, che lo aiutereste ad imparare 
chi Jesus Christ allineare é. 


18. Che dareste l'aiuto me in modo che possa separare tutti i 
rituali falsi da cui ho dipeso, dai vostri insegnamenti liberi 
nella bibbia, se c'é ne di che cosa sono seguente non é del 
dio, o ὃ contrari a che cosa desiderate per insegnarli - circa 
quanto segue. 


19. Che alcune forze della malvagita non toglierebbero la 
comprensione affatto spiritosa che abbia, ma piuttosto che 
mantennrei la conoscenza di come conoscerli e non essere 
ingannato dentro attualmente di inganno spiritoso. 


20. Che portereste la resistenza spiritosa ed aiutereste a me 
in modo che non faccia parte del ritirarsi grande o di alcun 
movimento che sarebbe spiritual falsificato a voi ed alla 
vostra parola santa. 


21. Quello se ci ὃ qualche cosa che faccia nella mia vita, o 
qualsiasi senso che non ho risposto a voi come dovrei avere 
e quello sta impedendomi di camminare con voi, 0 avere 
capire, che portereste quei things/responses/events 
nuovamente dentro la mia mente, di modo che rinuncerei 


loro in nome di Jesus Christ e tutte i loro effetti e 
conseguenze e che sostituireste tutta la emptiness, tristezza o 
disperazione nella mia vita con la gioia del signore e che di 
pit sarei messo a fuoco sull'imparare seguirli leggendo la 
vostra parola, bibbia. 


22. Che aprireste i miei occhi in modo che possa vedere e 
riconoscere chiaramente se ci ἃ un inganno grande circa i 
soggetti spiritosi, come capire questo fenomeno (0 questi 
eventi) da una prospettiva biblica e che mi dareste la 
saggezza per sapere ed in modo che impari come aiutare i 
miei amici ed amavo ones (parenti) per non fare parte di 
eSso. 


23. Che vi accertereste che i miei occhi siano aperti una 
volta e la mia mente capisce I'importanza spiritosa degli 
eventi correnti che avvengono nel mondo, che abbiate 
preparato il mio cuore per accettare la vostra verita e che lo 
aiutereste a capire come trovare il coraggio e la resistenza 
con la vostra parola santa, la bibbia. In nome di Jesus Christ, 
chiedo queste cose che confermano il mio desiderio essere 
nell'accordo la vostra volonta e sto chiedendo la vostra 
saggezza ed avere un amore della verita, Amen. 


Pit: in calce alla pagina 
come avere vita Eterna 


Siamo felici se questa lista (delle richieste di preghiera al 
dio) puo aiutarli. Capiamo che questa non puo essere la 
traduzione migliore o pit efficace. Capiamo che ci sono 
molti sensi differenti di esprimere i pensieri e le parole. Se 
avete un suggerimento per una traduzione migliore, 0 se 


voleste occorrere una piccola quantita di vostro tempo di 
trasmettere 1 suggerimenti noi, aiuterete i migliaia della 
gente inoltre, che allora leggera la traduzione migliorata. 
Abbiamo spesso un nuovo Testamento disponibile in vostra 
lingua o nelle lingue che sono rare o vecchie. 


Se state cercando un nuovo Testamento in una lingua 
specifica, scriva prego noi. Inoltre, desideriamo essere sicuri 
e proviamo a comunicare a volte quello, offriamo i libri che 
non sono liberi e che costano i soldi. Ma se non potete 
permettersi alcuni di quei libri elettronici, possiamo fare 
spesso uno scambio di libri elettronici per aiuto con la 
traduzione o il lavoro di traduzione. 


Non dovete essere un operaio professionista, solo una 
persona normale che ὃ interessata nell'assistenza. Dovreste 
avere un calcolatore 0 dovreste avere accesso ad un 
calcolatore alla vostra biblioteca o universita o universita 
locale, poiché quelli hanno solitamente collegamenti 
migliori al Internet. Potete anche stabilire solitamente il 
vostro proprio cliente LIBERO personale della posta 
elettronica andando al ### di mail.-yahoo.com prego 
occorrete un momento per trovare l'indirizzo della posta 
elettronica situato alla parte inferiore o all'estremita di 
questa pagina. Speriamo che trasmettiate la posta elettronica 
noi, se questa ὃ di aiuto o di incoraggiamento. [ΠΟ] ΓΘ vi 
consigliamo metterseli in contatto con riguardo ai libri 
elettronici che offriamo quello siamo senza costo e 


che libero abbiamo molti libri nelle lingue straniere, ma 
non le disponiamo sempre per ricevere elettronicamente 
(trasferimento dal sistema centrale verso i satelliti) perché 
rendiamo soltanto disponibile i libri o i soggetti che sono 
chiesti. Vi consigliamo continuare a pregare al dio ed a 
continuare ad imparare circa lui leggendo il nuovo 


Testamento. Accogliamo favorevolmente le vostre domande 
ed osservazioni da posta elettronica. 


Preghiera al dio Caro Dio, Grazie che questo gospel o 
questo nuovo Testamento é stato liberato in modo che 
possiamo impararvi pit circa. Aiuti prego la gente 
responsabile del rendere questo libro elettronico disponibile. 
Conoscete che chi sono e potete aiutarle. 


Aiutile prego a potere funzionare velocemente e renda i libri 
pit elettronici disponibili Aiutili prego ad avere tutte le 
risorse, i soldi, la resistenza ed il tempo di che hanno 
bisogno per potere continuare a funzionare per voi. 

Aiuti prego quelli che fanno parte della squadra che le aiuta 
su una base giornaliere. Prego dia loro la resistenza per 
continuare e dare ciascuno di loro la comprensione spiritosa 
per il lavoro che li desiderate fare. Aiuti loro prego ciascuno 
anon avere timore ed a non ricordarsi di che siete il dio che 
risponde alla preghiera e che ἃ incaricato di tutto. Prego che 
consigliereste loro e che li proteggete ed il lavoro & il 
ministero che sono agganciati dentro. 


Prego che li proteggereste dalle forze spiritose o da altri 
ostacoli che potrebbero nuoc o ritardarli git. Aiutilo prego 
quando uso questo nuovo Testamento anche per pensare alla 
gente che ha reso questa edizione disponibile, di modo che 
posso pregare per loro ed in modo da puo continuare a 
aiutare pit gente. 


Prego che mi dareste un amore della vostra parola santa (il 
nuovo Testamento) e che mi dareste la saggezza ed il 
discernment spiritosi per conoscerli meglio e per capire il 


periodo di tempo ot stiamo vivendo. Aiutilo prego a sapere 
risolvere le difficolta che sono confrontato con ogni giorno. 
Il signore God, lo aiuta a desiderare conoscerli pitt meglio e 
desiderare aiutare altri cristiani nella mia zona ed intorno al 
mondo. 


Prego che dareste la squadra elettronica e coloro del libro 
che le aiuta la vostra saggezza. 

Prego che aiutereste i diversi membri della loro famiglia (e 
della mia famiglia) spiritual a non essere ingannati, ma 
capirli e desiderare accettarli e seguire in ogni senso. Inoltre 
diaci la comodita ed il consiglio in questi periodi ed io vi 
chiedono di fare queste cose in nome di Jesus, amen, 


ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


PORTUGUESE PORTUGUESE 


Portuguese Prayer Cristo Pedido a Deus Como orara Deus 
podem ouvir my pedido perguntar Deus dar ajuda a me 
Portuguese - Prayer Requests (praying / Talking) to God 
- explained in Portugues (Portugues) Language 


Falando ao deus, o criador do universo, senhor: 


1. que vocé daria a mim ἃ coragem pray as coisas que eu 
necessito pray 


2. que vocé daria a mim a coragem 0 acreditar e aceitar o 
que vocé quer fazer com minha vida, em vez de mim que 
exalting meus prdprios vontade (intengao) acima de seu. 


3. que vocé me daria a ajuda para nao deixar meus medos do 
desconhecido se transformar as desculpas, ou a base para 
mim para nao lhe servir. 


4. que vocé me daria a ajuda para ver e aprender como ter a 
forca espiritual mim necessite (com sua palavra o bible) a) 
para os eventos adiante e b) para minha propria viagem 
espiritual pessoal. 


5. Que vocé deus me daria a ajuda para querer lhe servir 
mais 

6. Que vocé me lembraria falar com vocé (prayer)when me 
sao frustrados ou na dificuldade, em vez de tentar resolver 
coisas eu mesmo somente com minha forga humana. 


7. Que vocé me daria a sabedoria e um corac4o encheu-se 
com a sabedoria biblical de modo que eu lhe servisse mais 
eficazmente. 


8. Que vocé me daria um desejo estudar sua palavra, o bible, 
(0 gospel do testament novo de John), em uma base pessoal, 


9. que vocé daria a auxilio a mim de modo que eu pudesse 
observar coisas no bible (sua palavra) a que eu posso 
pessoalmente se relacionar, e a que me ajudara compreender 
0 que vocé me quer fazer em minha vida. 


10. Que vocé me daria 0 discernment grande, para 
compreender como explicar a outro que vocé é, e que eu 


poderia aprender como aprender e saber estar acima para 
vocé e sua palavra (o bible) 


11. Que vocé traria os povos (ou os Web site) em minha 
vida que querem o conhecer, e que sao fortes em sua 
compreensao exata de vocé (deus); e isso vocé traria povos 
(ou Web site) em minha vida que podera me incentivar 
aprender exatamente como dividir o bible a palavra da 
verdade (2 timothy 2:15). 


12. Que vocé me ajudaria aprender ter a compreensao 
grande sobre que versao do bible é a mais melhor, que βᾶο a 
mais exata, e que tém a forca & o poder os mais espirituais, 
Θ que a versdo concorda com os manuscritos originais que 
vocé inspirou os autores do testament novo escrever. 


13. Que vocé me daria a ajuda para usar meu tempo em uma 
maneira boa, e para nao desperdicar minha hora em métodos 
falsos ou vazios de comegar mais perto do deus (mas 
daquele nao seja verdadeiramente biblical), e onde aqueles 
métodos nao produzem nenhuma fruta espiritual a longo 
prazo ou duravel. 


14. Que vocé me daria 0 auxilio compreender o que 
procurar em uma igreja ou em um lugar da adoragao, que 
tipos das perguntas a pedir, e que vocé me ajudaria 
encontrar believers ou um pastor com sabedoria espiritual 
grande em vez das respostas faceis ou falsas. 15. que vocé 
faria com que eu recordasse memorizar sua palavra o bible 
(tal como Romans 8), de modo que eu pudesse o ter em meu 
coracao 6 ter minha mente preparada, e estivessem pronto 
para dar uma resposta a outra da esperanga que eu tenho 
sobre vocé. 


16. Que vocé me traria a ajuda de modo que meus préprios 
theology e doutrinas para concordar com sua palavra, Ὁ 


bible e que vocé continuaria a me ajudar saber minha 
compreensao da doutrina pode ser melhorada de modo que 
meus proprios vida, lifestyle e compreensao continuem a ser 
mais perto de o que vocé a quer ser para mim. 


17. Que vocé abriria minha introspec¢ao espiritual 
(conclusGdes) mais e mais, e que onde minha compreensao 
ou percepcao de vocé nao 580 exata, que vocé me ajudaria 
aprender quem Jesus Christ é verdadeiramente. 


18. Que vocé me daria a ajuda de modo que eu possa 
separar todos os rituals falsos de que eu depender, de seus 
ensinos desobstruidos no bible, se alguma de o que eu sou 
seguinte nao sao do deus, nem 580 contrarias a 0 que vocé 
quer nos ensinar - sobre o seguir. 


19. Que nenhumas forgas do evil nao removeriam a 
compreensao espiritual que eu tenho, mas rather que eu 
reteria Ὁ conhecimento de como o conhecer e no ser iludido 
nestes dias do deception espiritual. 

20. Que vocé traria a forga espiritual e me ajudaria de modo 
que eu nao seja parte da queda grande afastado ou de 
nenhum movimento que fosse espiritual forjado a vocé e a 
sua palavra holy. 


21. Isso se houver qualquer coisa que eu fiz em minha vida, 
ou alguma maneira que eu nao lhe respondi como eu devo 
ter e aquela esta impedindo que eu ande com vocé, ou ter a 
compreensao, que vocé traria aqueles 
things/responses/events para tras em minha mente, de modo 
que eu os renunciasse no nome de Jesus Christ, e em todas 
seus efeitos e conseqiiéncias, e que vocé substituiria todo o 
emptiness, sadness ou desespero em minha vida com a 
alegria do senhor, e que eu estaria focalizado mais na 
aprendizagem o seguir lendo sua palavra, o bible. 


22. Que vocé abriria meus olhos de modo que eu possa ver e 
reconhecer claramente se houver um deception grande sobre 
tdpicos espirituais, como compreender este fendmeno (ou 
estes eventos) de um perspective biblical, e que vocé me 
daria a sabedoria para saber e de modo que eu aprenderei 
como ajudar a meus amigos e amei (parentes) nao ser parte 
dela. 


23. Que vocé se asseguraria de que meus olhos estejam 
abertos uma vez e minha mente compreende o significado 
espiritual dos eventos atuais que ocorrem no mundo, que 
vocé prepararia meu coracao para aceitar sua verdade, e que 
vocé me ajudaria compreender como encontrar a coragem e 
a forga com sua palavra holy, o bible. No nome de Jesus 
Christ, eu pego estas coisas que confirmam meu desejo ser 
no acordo sua vontade, e eu estou pedindo sua sabedoria e 
para ter um amor da verdade, Amen. 


Mais no fundo da pagina 
como ter a vida eternal 


Nos estamos contentes se esta lista (de pedidos do prayer ao 
deus) puder lhe ajudar. Nés compreendemos que esta nao 
pode ser a mais melhor ou tradugiio a mais eficaz. Nos 
compreendemos que ha muitas maneiras diferentes de 
expressar pensamentos e palavras. Se vocé tiver uma 
sugestao para uma traduc¢a4o melhor, ou se vocé gostar de 
fazer exame de um pouco de seu tempo nos emitir 
sugestGes, vocé estara ajudando a milhares dos povos 
também, que lero entao a traducao melhorada. Nés temos 
frequentemente um testament novo disponivel em sua lingua 
ou nas linguas que sao raras ou velhas. Se vocé estiver 
procurando um testament novo em uma lingua especifica, 
escreva-nos por favor. 


Também, nds queremos ser certos e tentamos comunicar as 
vezes isso, nds oferecemos os livros que nao estio livres e 
que custam o dinheiro. Mas se νοοῖ nao puder ter recursos 
para alguns daqueles livros eletr6nicos, nds podemos 
frequentemente fazer uma troca de livros eletr6nicos para a 
ajuda com tradugao ou trabalho da traducao. Vocé nao tem 
que ser um trabalhador profissional, only uma pessoa 
regular que esteja interessada na ajuda. 


Vocé deve ter um computador ou vocé deve ter 0 acesso a 
um computador em sua biblioteca ou faculdade ou 
universidade local, desde que aqueles tém geralmente 
conex6es melhores ao Internet. 


Vocé pode também geralmente estabelecer seu prdprio 
cliente LIVRE pessoal do correio eletr6énico indo ao ### de 
mail.yahoo.com faz exame por favor de um momento para 
encontrar o endereco do correio eletrénico ficado situado no 
fundo ou na extremidade desta pagina. Nos esperamos que 
vocé nos emita o correio eletr6nico, se este for da ajuda ou 
do incentivo. Nés incentivamo-lo também contatar-nos a 
respeito dos livros eletrénicos que nds oferecemos a isso 
somos sem custo, 6 


que livre nds temos muitos livros em linguas extrangeiras, 
mas nos nao as colocamos sempre para receber 
eletronicamente (download) porque nds fazemos somente 
disponivel os livros ou os t6picos que sao os mais pedidos. 
Nos incentivamo-lo continuar a pray ao deus e a continuar a 
aprender sobre ele lendo ο testament novo. Nés damos boas- 
vindas a seus perguntas e comentarios pelo correio 
eletr6nico. 


KK EEE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ ἃ ἃ 
δὰ ἃ ἀὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χ ὰ ἃ Χὰ ἃ χὰ ἃ ἃ ἃ 


Estimado Dios , Gracias aquel esto Nuevo Testamento has 
estado disparador a fin de que nosotros estamos capaz a 
aprender mas acerca de usted. Por favor aytideme la gente 
responsable por haciendo esto Electrénica libro disponible. 
Por favor ayideme estén capaz de obra ayuna , y hacer mas 
Electronica libros mayor disponible Por favor ayideme 
estén haber todo el recursos , el dinero , el potencia y el 
tiempo aquel ellos necesidad para poder guardar laboral para 
ti. Por favor ayudeme esos aquel esta parte de la equipo 
aquel ayuda ellas en un corriente base. 


Por favor dar ellas el potencia a continuar y dar cada de ellas 
el espiritual comprensi6n por lo obra aquel usted necesidad 
estén hacer. Por favor ayideme cada de estén no haber 
miedo y a acordarse de aquel usted esta el Dios quién 
respuestas oraci6n y quién es él encargado de todo. 

Oro aquel usted haria animar ellas , y aquel usted amparar 
ellas , y los trabajadores & ministerio aquel son ocupado en. 
Oro aquel usted harfa amparar ellas desde el Espiritual 
Fuerzas o otro obstaculos aquel puedes dafio ellas 0 lento 
ellas down. 


Por favor ayudeme cuando YO uso esto Nuevo Testamento 
a también creer de la personas quién haber hecho esto 
edicion disponible , a fin de que YO lata orar por ellas y asi 
ellos lata continuar a ayuda mas personas Oro aquel usted 
haria déme un amor de su Santo Palabra ( el Nuevo 
Testamento ), y aquel usted haria déme espiritual juicio y 
discernimientos saber usted mejor y a comprender el tiempo 
aquel nosotros estamos viviente en. 


Por favor aytideme saber cémo a tratar con el dificultades 
aquel Estoy confrontar con todos los dias. Sefior Dios , 
Aytidame querer saber usted Mejor y querer a ayuda otro 
Cristianos en mi area y alrededor del mundo. Oro aquel 
usted haria dar el Electrénica libro equipo y esos quién obra 
en la telas y esos quién ayuda ellas su juicio. 


Oro aquel usted haria ayuda el individuo miembros de su 
familia ( y mi familia ) a no estar espiritualmente engafiado , 
pero a comprender usted y querer a aceptar y seguir usted en 
todos los dias camino. y YO preguntar usted hacer éstos 
cosas en nombre de Jestis , Amén , 


ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ ἃ ἃ 


Kjere God , Takk skal du ha det denne Ny Testamentet 
er blitt befridd i den grad at vi er dugelig ἃ hgre flere om du. 
Behage hjelpe folket ansvarlig for gj#r denne Elektronisk 
bestille anvendelig. Behage hjelpe seg ἃ bli kjgpedyktig 
arbeide rask , og lage flere Elektronisk béker anvendelig 
Behage hjelpe seg ἃ ha alle ressursene , pengene , det styrke 
og klokken det de ngd for at vere i stand til oppbevare 
arbeider til deres. 


Behage hjelpe dem det er del av teamet det hjelpe seg opp 
pa en hverdags basis. Behage gir seg det styrke a fortsette og 
gir hver av seg det sprit forstaelse for det arbeide det du 
gnske seg a gjgre. 


Behage hjelpe hver av seg ἃ ikke ha rank og ἃ erindre det du 
er det God hvem svar bgnn og hvem er i ledelsen av alt. JEG 
be det du ville oppmuntre seg , og det du beskytte seg , og 
det arbeide & ministerium det de er forlovet inne. JEG be 
det du ville beskytte seg fra det Sprit Presser eller annet 
obstacles det kunne skade seg eller langsom seg ned. 


Behage hjelpe meg nar JEG bruk denne Ny Testamentet a 
likeledes tenke pa folket hvem ha fremstilt denne opplag 
anvendelig , i den grad at JEG kanne be for seg hvorfor de 
kanne fortsette a hjelpe flere folk JEG be det du ville gir 
meg en kjerlighet til din Hellig Ord ( det Ny Testamentet ), 
og det du ville gir meg sprit klokskap og discernment a vite 
du bedre og ἃ oppfatte perioden det vi lever inne. 

Behage hjelpe meg ἃ vite hvor a beskjeftige seg med 
problemene det JEG er stilt overfor hver dag. Lord God , 
Hjelpe meg a vil gjerne vite du Bedre og a vil gjerne hjelpe 
annet Kristen inne meg omrade og i nerheten verden. 

JEG be det du ville gir det Elektronisk bestille lag og dem 
hvem arbeide med det website og dem hvem hjelpe seg din 
klokskap. JEG be det du ville hjelpe individet medlemmer 
av deres slekt (og meg slekt ) a ikke vere spiritually narret , 
bortsett fra ἃ oppfatte du og a vil gjerne godkjenne og falge 
etter etter du inne enhver vei. og JEG anmode du ἃ gjgre 
disse saker inne navnet av Jesus , Samarbeidsvillig , 


ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὰ 


SWEDISH -- SUEDE - SUEDOIS 


Swedish - Prayer Requests (praying / Talking) to God - 
explained in Swedish Language 


Swedish Prayer Bon till Gud Jesus Hur till Be Hur kanna 
hora min Hur till fraga Gud till ger hjalp finna ande Ledning 
Talande till Gud , skaparen om Universum , den Var Herre 
och Fralsare : 


1. sa pass du skulle ger till jag tapperheten till be sakerna sa 
pass Jag néd till be 


2. sa pass du skulle ger till jag tapperheten till tro pa du och 
accept vad du vilja till gor med min liv , i stallet for jag 
upphoja min aga vilja ( avsikt ) 6ver din. 

3. sa pass du skulle ge mig hjalp till inte lata min radsla om 
okand till bli den ursiikta , eller basisten for jag inte till tjana 
you. 


4. sa pass du skulle ge mig hjalp till se och till lara sig hur 
till har den ande styrka Jag néd ( igenom din uttrycka bibeln 
) en ) f6r handelsen fore och Ὁ ) for min aga personlig ande 
resa. 


5. Sa pass du Gud skulle ge mig hjalp till vilja till tjana Du 
mer 


6. Sa pass du skulle paminna jag till samtal med du 
prayerwhen ) JAG er frustrerat eller i svarigheten , i stallet 
for forsdkande till besluta sakerna mig sjalv bara igenom 
min mansklig styrka. 


7. Sa pass du skulle ge mig Visdom och en hjartan fyllt med 
Biblisk Visdom sa fakta at JAG skulle tjana du mer 
effektivt. 8. Sa pass du skulle ge mig en 6nska till studera 
din uttrycka , bibeln , (den Ny Testamente Evangelium av 
John ), pa en personlig basis 9. sa pass du skulle ger hjalp 


till jag sa fakta at JAG er Κῦρε duktig miarka sakerna inne 
om Bibel ( din uttrycka ) vilken JAG kanna personlig beraitta 
till , och den dar vill hjalpa mig férsta vad du vilja jag till 
gor i min liv. 


10. Sa pass du skulle ge mig stor discernment , till forsta hur 
till forklara till sjalvaste vem du er , och sa pass JAG skulle 
kunde lara sig hur till lara sig och veta hur till l6pa upp for 
du och mig din uttrycka ( bibeln ) 


11. Sa pass du skulle komma med folk ( eller websites ) i 
min liv vem vilja till veta du och mig , vem de/vi/du/ni ar 
stark i deras exakt forstandet av du ( Gud ); och Sa pass du 
skulle komma med folk ( eller websites ) i min liv vem vilja 
kunde uppmuntra jag till ackurat lara sig hur till fordela 
bibeln orden av sanning Timothy 215:). 


12. Sa pass du skulle hjalpa mig till lara sig till har stor 
forstandet om vilken Bibel version ar bast , vilken ar mest 
exakt , och vilken har mest ande styrka & formaga , och 
vilken version samtycke med det original manuskripten sa 
pass du inspirerat forfattarna om Ny Testamente till skriva. 


13. Sa pass du skulle ger hjalp till jag till anvanda min tid i 
en god vig , och inte till slosa min tid pa Falsk eller tom 
metoderna till komma nérmare till Gud ( utom sa pass 
blandar inte sant Biblisk ), och var den har metoderna 
produkter ingen for lange siden tid eller varande ande frukt. 


14. Sa pass du skulle ger hjalp till jag till forsta vad till blick 
for i en kyrka eller en stalle av dyrkan , vad slagen av 
sp6rsmalen till fraga , och sa pass du skulle hjalpa mig till 
finna tro pa eller en pastor med stor ande visdom i stallet for 
1att eller falsk svar. 


15. sa pass du skulle orsak jag till minas till minnesmarke 
din uttrycka bibeln ( sadan som Romersk 8), sa fakta at JAG 
kanna har den i min hjartan och har min sinne beredd , och 
vara rede till ἃ ger en svar till sjalvaste om hoppa pa att Jag 
har omkring du. 


16. Sa pass du skulle komma med hjalp till jag sa fakta at 
min aga theology och doktrin till samtycke med din uttrycka 
, bibeln och sa pass du skulle fortsatta till hjalpa mig veta 
hur min forstandet av doktrin kanna bli forbattrat sa fakta at 
min aga liv , livsform och forstandet fortsatt till vara ndjer 
till vad slut du vilja den till vara for jag. 


17. Sa pass du skulle 6ppen min ande inblicken ( 
sluttningarna ) mer och mer , och sa pass var min forstandet 
eller uppfattningen av du 4r inte exakt , sa pass du skulle 
hjalpa mig till lara sig vem Jesus Christ sant ar. 


18. Sa pass du skulle ger hjalp till jag sa fakta at JAG skulle 
kunde skild fran nagon falsk ritual vilken Jag har bero pa , 
fran din klar undervisning inne om Bibel , eventuell om vad 
JAG foljer ar inte av Gud, eller ar i strid mot vad du vilja 
till undervisa oss omkring f6ljande du. 


19. Sa pass nagon pressar av onda skulle inte ta bort nagon 
ande férstandet vilken Jag har , utom hellre sa pass JAG 
skulle halla kvar kunskap om hur till veta du och mig inte 
till bli lurat i den har dagen av ande bedrigeri. 


20. Sa pass du skulle komma med ande styrka och hjalp till 
jag sa fakta at Jag vill inte till bli del om den Stor Stjarnfall 
Bort eller av nagon rérelse vilken skulle bli spiritually 
forfalskad till du och mig till din Helig Uttrycka 


21. Sa pass om dar er nagot sa pass Jag har gjort det min liv 
, eller nagon vag sa pass Jag har inte reagerat till du sa JAG 


skulle har och den dar er forhindrande jag fran endera 
vandrande med du, eller har forstandet , sa pass du skulle 
komma med den har sakerna / svaren / handelsen rygg in i 
min sinne , sa fakta at JAG skulle avsaiga sig dem inne om 
Namn av Jesus Christ , och all av deras verkningen och 
konsekvenserna , och sa pass du skulle satta tillbaka nagon 
tomhet ,sadness eller f6rtvivlan i min liv med det Gladje om 
Var Herre och Friilsare , och sa pass JAG skulle bli mer 
focusen pa inlarningen till f6lja du vid lasande din uttrycka , 
den Bibel 


22. Sa pass du skulle 6ppen min 6ga sa fakta at JAG skulle 
kunde klar se och recognize om dar er en Stor Bedrigeri 
omkring Ande amnena , hur till f6rsta den har phenomenon 
( eller de har handelsen ) fran en Biblisk perspektiv , och sa 
pass du skulle ge mig visdom till veta och sa sa pass Jag vill 
lara sig hur till hjalp min vannerna och dlskat en ( slaktingen 
) inte bli del om it. 


23. Sa pass du skulle tillf6rséikra sa pass en gang min 6ga 
de/vi/du/ni ar Gppnat och min sinne férstar den ande mening 
av str6m héandelsen tagande stille pa jorden , sa pass du 
skulle f6rbereda min hjartan till accept din sanning , och sa 
pass du skulle hjalpa mig forsta hur till finna mod och styrka 
igenom din Helig Uttrycka , bibeln. Inne om namn av Jesus 
Christ , JAG fraga om de hir sakerna bekraftande min G6nska 
till vara i folje avtalen din vilja , och JAG fragar till deras 
visdom och till har en karlek om den Sanning 
Samarbetsvillig 


Mer pa botten av Sida 
Hur till har Oandlig Liv 


Vi er glad om den har lista 6ver ( b6n anmoder till Gud ) ar 
duglig till hjalpa du. Vi forsta den har Maj inte bli den bast 
eller mest effektiv G6versattning. Vi forsta det dar de/vi/du/ni 
ar manga olik vag av yttranden tanken och orden. Om du har 
en férslagen fér en battre 6versattning , eller om du skulle 
lik till ta en liten belopp av din tid till sanda forslag till oss , 
du vill bli hjalpande tusenden av annan folk ocksa , vem 
vilja da lasa den forbittrat Oversattning. Vi ofta har en Ny 
Testamente tillgéanglig i din sprak eller i spraken sa pass 
de/vi/du/ni ar sallsynt eller gammal. Om du er sett for en Ny 
Testamente i en bestamd sprak , behaga skriva till oss. 
Ocksa , vi behév till vara siker och fors6k till meddela sa 
pass ibland , vi g6r erbjudande bokna sa pass blandar inte 
Fri och sa pass gor kostnad pengar. Utom om du kan icke 
har rad med det nagot om den har elektronisk bokna , vi 
kanna ofta gor en byta av elektronisk bokna for hjalp med 
Oversattning eller Gversattning verk. 


Du hade inte till vara en professionell arbetaren , enda et par 
regelbunden person vem er han intresserad i hjalpande. Du 
borde har en computern eller du borde ha ingang till en 
computern pa din lokal bibliotek eller college eller 
universitet , sedan dess den har vanligtvis har battre 
férbindelserna till Internet. Du kanna ocksa vanligtvis 
grunda din aga personlig FRI elektronisk sinda med posten 
redovisa vid gar till mail.yahoo.com 


### Behaga ta en stund till finna den elektronisk sinda med 
posten adress lokaliserat nederst eller sluten av den har sida. 
Vi hoppas du vill sanda elektronisk sanda med posten till 
oss , om den har er av hjalp eller uppmuntran. Vi ocksa 
uppmuntra du till komma i kontakt med oss angaande 
Elektronisk Bokna sa pass vi erbjudande sa pass de/vi/du/ni 
ar utan kostnad , och fri. 


Vi gor har manga bokna i utlandsk spraken , utom vi inte 
alltid stélle dem till ta emot elektronisk ( data 6verf6r ) 
emedan vi bara géra tillganglig bokna eller iémnena sa pass 
de/vi/du/ni ar mest begéret. Vi uppmuntra du till fortsatta till 
be till Gud och till fortsatta till lara sig omkring Honom vid 
lasande den Ny Testamente. Vi valkomnande din 
sporsmalen och kommentarerna vid elektronisk saénda med 
posten. 


ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ EK ἃ ἃ ἃ ἃ EK ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Anwylyd Celi , Ddiolch 'ch a hon 'n Grai 
Destament gollyngwyd fel a allwn at ddysg hychwaneg 
amdanat. Blesio chyfnertha 'r boblogi 'n atebol achos yn 
gwneud hon Electronic Ilyfr ar gael. 


Blesio chyfnertha 'u at all gweithia ymprydia , a gwna 
hychwaneg Electronic llyfrau ar gael Blesio chyfnertha 'u at 
ca pawb 'r adnoddau , 'r arian , 'r chryfder a 'r amsera a hwy 
angen er all cadw yn gweithio atat. Blesio chyfnertha hynny 
sy barthu chan 'r heigia a chyfnertha 'u acha an everyday 
sail. 


Blesio anrhega 'u 'r chryfder at arhosa a anrhega pob un 
chanddyn 'r Ἢ ysbrydol yn deall achos 'r gweithia a 'ch 
angen 'u at gwna. 


Blesio chyfnertha pob un chanddyn at mo ca arswyda a at 
atgofia a ach 'r Celi a atebiadau arawd a sy i mewn 
chyhudda chan bopeth. Archa a anogech 'u , ἃ ἃ achlesi'u, a 
'r gweithia & gweinidogaeth a Jn cyflogedig i mewn. Archa 


a achlesech 'u chan 'r'n Ysbrydol Grymoedd ai arall 
rhwystrau a could amhara 'u ai arafa 'u i lawr. 

Blesio chyfnertha 'm pryd Arfera hon 'n Grai Destament at 
hefyd dybied chan 'r boblogi a wedi gwneud hon argraffiad 
ar gael , fel a Alla gweddio am 'u a fel allan arhosa at 
chyfnertha hychwaneg boblogi Archa a anrhegech 'm 
anwylaeth chan 'ch 'n gysegr-lan Eiria (ὙΠ Grai Destament 
), a a anrhegech 'm 'n ysbrydol callineb a ddirnadaeth at 
adnabod gwellhawch a at ddeall 'r atalnod chan amsera a ]m 
yn bucheddu i mewn. Blesio chyfnertha 'm at adnabod fel at 
ymdrin 'r afrwyddinebau a Dwi wynebedig ag ddiwedydd. 
Arglwydd Celi , Chyfnertha 'm at angen at adnabod 
gwellhawch a at angen at chyfnertha arall Cristnogion i 
mewn 'm arwynebedd a am 'r byd. Archa a anrhegech 'r 
Electronic llyfr heigia a hynny a gweithia acha 'r website a 
hynny a chyfnertha 'u 'ch callineb. Archa a chyfnerthech 'r 
hunigol aelodau chan 'n hwy deulu (a'm deulu ) at mo bod 
Ἢ ysbrydol dwylledig , namyn at ddeall 'ch a at angen at 
chymer a canlyn 'ch i mewn 'n bob ffordd. a Archa 'ch at 
gwna hyn bethau i mewn 'r enwa chan Iesu , Amen , 


KEE ἀὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χὰ ἃ Χὰ ἃ χὰ ἃ ἃ ἃ ἃ ἃ ἃ 


Iceland — Icelandic 


Iceland 
Icelandic Icelandic - Prayer Requests (praying / Talking) 
to God - explained in Icelandic Language 


Prayer Isceland Icelandic Jesus Kristur Baen til Guo 
Hvernig til Bioja Hvernig geta spyrja gefa hjalpa andlegur 
Leiosogn 


Tal til Gud the Skapari af the Alheimur the Herra : 


1. bessi pu vildi gefa til mig the hugrekki til bidja the hlutur 
pessi EG porf til bidja 


2. bessi pu vildi gefa til mig the hugrekki til tra pti og 
piggja hvada pu vilja til komast af med minn lif , ἴ stadinn af 
mig upphefja minn eiga vilja ( 4setningur ) yfir pinn. 


3. pessi pu vildi gefa mig hjalpa til ekki lata minn 6gurlegur 
af the épekktur til verda the afs6kun , eda the undirstada 
fyrir mig ekki til bera fram you. 4. bessi pu vildi gefa mig 
hjalpa til sja og til lera hvernig til hafa the andlegur styrkur 
EG pérf (i gegnum pinn ord the Biblia a ) fyrir the atburdur 
4 undan ) og Ὁ ) fyrir minn eiga personulegur andlegur ferd. 


5. Pessi pi Gud vildi gefa mig hjalpa til vilja til bera fram 
bu fleiri 6. Pessi pu: vildi minna 4 mig til tala med pu 
prayerwhen ) EG er svekktur eda i vandi , { stadinn af 
erfidur til 4setningur hlutur ég sjalfur eini i gegnum minn 
mannlegur styrkur. 


7. Pessi pt vildi gefa mig Viska og a hjarta fiskflak med 
Bibliulegur Viska svo pessi EG vildi bera fram pu fleiri 4 
ahrifarikan hatt. 


8. bessi pu vildi gefa mig a longun til nema pinn oro the 
Biblia the Nyja testamentid Gudspjall af Kldsett ), 4a 
personulegur undirstada 


9. bessi pti vildi gefa adstod til mig svo pessi EG er feer til 
taka eftir hlutur { the Biblia ( pinn ord ) hver EG geta 
personulega segja fra til , og pessi vilja hjalpa mig skilja 
hvada pu vilja mig til gera ut af vid minn lif. 


10. Pessi pu vildi gefa mig mikill skarpskyggni , til skilja 
hvernig til titskYra til annar hver pt ert , og pessi EG vildi 
vera feer til lera hvernig til lara og vita hvernig til standa 
med pt og pinn or6 the Biblia ) 


11. bessi pti vildi koma med félk ( eda websites ) 1 minn lif 
hver vilja til vita bu, og hver ert sterkur { peirra nakveemur 
skilningur af pu ( gud ); og Pessi pu vildi koma med fdlk ( 
eda websites ) f minn lif hver vilja vera fer til hvetja mig til 
nakveemur lzra hvernig til deila the Biblia the ord guds 
sannleikur (2 Hredslugjarn 215:). 


12. Pessi pu vildi hjalpa mig til leera til hafa mikill 
skilningur 60ur { hver Biblia utgafa er bestur , hver er 
nakveemur , og hver hefur the andlegur styrkur & mattur , og 
hver utgafa sampykkja med the frumeintak handrit bessi pu 
blasa i brjdst the ritstorf af the Nyja testamentio til skrifa. 


13. Pessi pu vildi gefa hjalpa til mig til nota minn timi i g6d 
kaup vegur , og ekki til βόα minn timi 4 Falskur eda t6mur 
adfero til fa loka til Gud (en pessi ert ekki hreinskilnislega 
Bibliulegur ), og hvar bessir adferd Avextir og graeenmeti 
neitun langur ord eda varanlegur andlegur avGxtur. 


14. Pessi pu vildi gefa adstod til mig til skilja hvada til leita 
δ {a kirkja eda a stadur af dyrkun , hvada gddur af 
spurning til spyrja , og pessi pu vildi hjalpa mig til finna 
trimadur eda a prestur med mikill andlegur viska ἴ stadinn 
af pegilegur eda falskur svar. 


15. pessi pt vildi ors6k mig til muna til leggja 4 minnid pinn 
ord the Biblia ( svo sem eins og Latneskt letur 8), svo pessi 
EG geta hafa pad f minn hjarta og hafa minn hugur tilbiinn , 
og vera tilbuinn til gefa 6akvedinn greinir f ensku svar til 
annar af the von bessi EG hafa 6dur { pu. 


16. Pessi pu vildi koma meo hjalpa til mig svo pessi minn 
eiga gudfredi og kenning til vera ἴ samreemi vid pinn ord 
the Biblia og pessi pu vildi halda afram til hjalpa mig vita 
hvernig minn skilningur af kenning geta vera beta svo pessi 
minn eiga lif lifestyle og skilningur halda afram til vera loka 
til hvada pu vilja pao til vera fyrir mig. 


17. Pessi pu vildi opinn minn andlegur innsyn ( endir ) fleiri 
og fleiri , og bessi hvar minn skilningur eda skynjun af pu er 
ekki nakveemur , bessi pti vildi hjalpa mig til lera hver Jestis 
Kristur hreinskilnislega er. 


18. Pessi pti vildi gefa hjalpa til mig svo bessi EG vildi vera 
fer til adskilinn allir falskur helgisidir hver EG hafa 
osjalfsteedi 4 , fra pinn bjartur kennsla i the Biblia, ef allir af 
hvada EG er hépur studningsmanna er ekki af Gud , eda er 
gegn hvada pu vilja til kenna okkur 6dur f hopur 
studningsmanna pu. 


19. Pessi allir herafli af vondur vildi ekki taka burt allir 
andlegur skilningur hver EG hafa , en fremur pessi EG vildi 
halda the vitneskja af hvernig til vita bu og ekki til vera 
blekkja f bessir sem minnir 4 g6mlu dagana) af andlegur 
blekking. 


20. Pessi pu vildi koma med andlegur styrkur og hjalpa til 
mig svo pessi EG vilja ekki til vera hluti af the Mikill Bylta 
Burt eda af allir hreyfing hver vildi vera andlegur folsun til 
pu og til pinn Heilagur Ord 


21. Bessi ef there er nokkud pessi EG hafa biinn minn Iif 4 
eda allir vegur pessi EG hafa ekki s4 sem svarar til pti eins 
og EG 6x! hafa og pessi er sem koma mé ἴ veg fyrir eda 
afstyra mig fra annar hvor gangandi med pu , eda having 
skilningur , pessi pi vildi koma med pessir hlutur / svar / 


atburdur bak inn { minn hugur , svo bessi EG vildi afneita ba 
{ the Nafn af Jestis Kristur , og ekki minna en peirra ahrif og 
afleiding , og pessi pti vildi skipta um allir tomleiki ,sadness 
eda Orventing i minn lif med the Gledi af the Herra , og 
pessi EG vildi vera fleiri brennidepill 4 lardémur til fylgja 
pu vio lestur pinn ord the Biblia 


22. Pessi bu vildi opinn minn augsyn svo pessi EG vildi vera 
fer til greinilega sja og pekkjanlegur ef there er a Mikill 
Blekking 66ur { Andlegur atridi , hvernig til skilja this q ( 
eda pessir atburdur ) fra a Bibliulegur yfirsyn , og pessi pu 
vildi gefa mig viska til vita og svo pessi EG vilja lera 
hvernig til hjalpa minn vinatta og Ast sjalfur ( zttingi ) ekki 
vera hluti af it. 

23. Pessi pu vildi tryggja bessi einu sinni minn augsyn ert 
opnari og minn hugur skilja the andlegur merking af 
straumur atburdur hrifandi stadur { the verdld , pessi pu vildi 
undirbtéa minn hjarta til biggja binn sannleikur , og bessi pu 
vildi hjalpa mig skilja hvernig til finna hugrekki og styrkur i 
gegnum pinn Heilagur Ord the Biblia. [ the nafn af Jestis 
Kristur , EG spyrja fyrir pessir hlutur stadfesta minn léngun 
til vera { samkomulag pinn vilja , og EG er asking fyrir pinn 
viska og til hafa a ast af the Sannleikur Mottzkilegur 


Fleiri 4 the Botn af Bladsida 
Hvernig til hafa Eilifur Lif 


Vio ert gladur ef this listi ( af been beiOni til Gud ) er feer til 
adstoda pu. Vid skilja this mega ekki vera the bestur eda 
arangursrikur pyding. Vid skilja bessi there ert margir likur 
lifnadarheettir af tjaning hugsun og ord. Ef pu hafa a 
uppastunga fyrir a betri pyding , eda ef pt vildi eins og til 


taka a litill magn af pinn timi til senda uppastunga til okkur , 
pu vilja vera skammtur pusund af annar félk einnig , hver 
vilja pa lesa the beta pyding. 


Vi0 oft hafa a Nyja testamentid laus i pinn tungumal eda f 
tungumal pessi ert sjaldgeefur eda gamall. Ef pu ert utlit fyrir 
a Nyja testamentio i a sérstakur tungumal , poknast skrifa til 
okkur. Einnig , vid vilja til vera viss og reyna til midla pessi 
stundum , vid gera tilbod bék pessi ert ekki Frjals og pessi 
gera kostnadur peningar. En ef pu geta ekki hafa efni 4 
sumir af bessir rafteeknilegur bék , vid geta oft gera 
oakvedinn greinir { ensku skipti af rafteaknilegur b6k fyrir 
hjalpa med pyding eda byding vinna. Pu gera ekki verda ad 
vera a faglegur verkamaour , eini a venjulegur manneskja 
hver er 4hugasamur ἴ skammtur. Pt 6x] hafa a tolva eda pu 
ox] hafa adgangur til a télva 4 pinn heimamaour boékasafn 
eda hask6li eda hask6li , sidan pessir venjulega hafa betri 
tengsl til the. bu geta einnig venjulega stofnsetja pinn eiga 
persOnulegur FRJALS raftaknilegur péstur reikningur vid 
a0 fara til mail.yahoo.com 


béknast taka a augnablik til finna the rafteeknilegur pdéstur 
heimilisfang stadgreina 4 the botn eda the endir af this 
bladsida. Vid von pu vilja senda rafteknilegur péstur til 
okkur , ef this er af hjalpa eda hvatning. Vid einnig hvetja 
pu til snerting okkur vidvikjandi Rafteknilegur Bok pessi 
vid tilbod pessi ert an kostnadur , og frjals. 


Vio gera hafa margir bok i erlendur tungumél , en vid gera 
ekki alltaf stadur pa til taka 4 moti electronically ( seekja 
skra af fjarlegri télvu ) pvi vid eini gera laus the bok eda the 
atridi pessi ert the beidni. Vid hvetja pu til halda afram til 
bidja til Gud og til halda afram til lara 6dur { Hann vid 


lestur the Nyja testamentid. Vid velkominn pinn spurning og 
athugasemd vid rafteknilegur postur. 


KKK ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Danish - Danemark 


Danish - Prayer Requests (praying / Talking) to God - 
explained in Danish Language 


Prayer Danish Dannish Denmark J esus Bon hen til God Hvor Bed 
kunne hore mig Hvor opfordre indromme haelp hen mig 

Taler hen til God , den Skaberen i den Alt , den Lord : 1. at 
jer ville indrgmme hen til mig den mod hen til bed den sager 
at JEG savn hen til bed 


2. at jer ville indrgmme hen til mig den mod hen til tro jer 
og optage hvad jer ville gerne lave hos mig liv , istedet for 
mig ophgje mig besidde vil ( hensigt ) ovenfor jeres. 


3. at jer ville indrgmme mig hjelp hen til ikke lade mig 
skreek i den ubekendt hen til blive den bede om tilgivelse , 
eller den holdepunkt nemlig mig ikke hen til anrette you. 


4. at jer ville indrgmme mig hjelp hen til se efter og hen til 
lere hvor hen til nyde den appel krzefter JEG savn ( 
igennem jeres ord den Bibel ) en ) nemlig den begivenheder 
foran og Ὁ ) nemlig mig besidde personlig appel rejse. 


5. At jer God ville indrgémme mig hjelp hen til ville gerne 
anrette Jer flere 


6. At jer ville erindre mig hen til samtale hos jer prayerwhen 
) Jeg er kuldkastet eller i problem , istedet for prover hen til 
Igse sager selv bare igennem mig human kreefter. 


7. At jer ville indrgmme mig Klogskab og en hjerte fyldte 
hos Bibelsk Klogskab i den grad at JEG ville anrette jer 
flere effektive. 


8. At jer ville indrgmme mig en lyst hen til lese jeres ord , 
den Bibel , (den Ny Testamente Gospel i John ), oven pa en 
personlig holdepunkt 


9. at jer ville indrgmme hjelp hen til mig i den grad at Jeg er 
kgbedygtig mzrke sager i den Bibel ( jeres ord ) hvilke JEG 
kunne jeg for mit vedkommende henhgre til , og at vil hjzlp 
mig opfatte hvad jer savn mig hen til lave i mig liv. 


10. At jer ville indrg@mme mig stor discernment , hen til 
opfatte hvor hen til forklare hen til andre hvem du er , og at 
JEG ville vere i stand til lzere hvor hen til lare og kende 
hvor hen til rage op nemlig jer og jeres ord ( den Bibel ) 


11. At jer ville overbringe folk ( eller websites ) i mig liv 
hvem ville gerne kende jer , og hvem er kraftig i deres 
ngjagtig opfattelse i jer God ); og At jer ville overbringe 
folk ( eller websites ) i mig liv hvem vil vere i stand til give 
mod mig hen til akkurat lzre hvor hen til skille den Bibel 
den ord i sandhed Timothy 215:). 


12. At jer ville hjzlp mig hen til lere hen til nyde stor 
opfattelse hvorom Bibel gengivelse er bedst , hvilke er hgjst 
ngjagtig , og hvilke har den hgjst appel Κι ον & kraft , og 
hvilke gengivelse indvilliger hos den selvstendig 
handskreven at jer inspireret den forfatteres i den Ny 
Testamente hen til skriv. 


13. At jer ville indrgmme hjelp hen til mig hen til hjelp mig 
gang i en artig made , og ikke hen til affald mig gang oven 
pa Falsk eller indholdsl¢s metoder hen til komme nzrmere 
hen til God ( men at er ikke sandelig Bibelsk ), og der hvor 
dem metoder opfore for ikke sa lenge siden periode eller 
varer appel fruit. 


14. At jer ville indrgmme hjelp hen til mig hen til opfatte 
hvad hen til kigge efter i en kirke eller en opstille i 
andagtsggende , hvad arter i spgrgsmal hen til opfordre , og 
at jer ville hjzlp mig hen til hitte tro eller en sidst hos stor 
appel klogskab istedet for nemme eller falsk svar. 


15. at jer ville hidfgre mig hen til huske hen til lere udenad 
jeres ord den Bibel ( sasom Romersk 8), i den grad at JEG 
kunne nyde sig i mig hjerte og nyde mig indre forberedt , og 
vere rede til at indrgmme en besvare hen til andre i den 
habe pa at Jeg har omkring jer. 


16. At jer ville overbringe hjzlp hen til mig i den grad at 
mig besidde theology og doctrines hen til samtykke med 
jeres ord , den Bibel og at jer ville fortsette hen til hjelp 
mig kende hvor mig opfattelse i doctrine kan forbedret i den 
grad at mig besidde liv lifestyle og opfattelse fortszetter at 
blive ngjere hvortil jer savn sig at blive nemlig mig. 


17. At jer ville lukke op mig appel indblik ( afslutninger ) 
flere og flere , og at der hvor mig opfattelse eller 
opfattelsesevne i jer er ikke ngjagtig , at jer ville hjzlp mig 
hen til lere hvem Jesus Christ sandelig er. 


18. At jer ville indrgmme hjelp hen til mig i den grad at 
JEG ville vere i stand til selvsteendig hvilken som helst 
falsk rituals hvilke Jeg har afhznge oven pa , af jeres slette 
lerer i den Bibel , eventuel hvoraf Jeg er nzeste er ikke i God 


, eller er imod hvad jer ville gerne belere os omkring neste 
jer. 


19. At hvilken som helst tvinger i darlig ville ikke holde 
bortrejst hvilken som helst appel opfattelse hvilke Jeg har , 
men nermest at JEG ville beholde den kundskab i hvor hen 
til kende jer og ikke at blive narrede i i denne tid i appel 
bedrag. 


20. At jer ville overbringe appel krefter og hjzlp hen til mig 
i den grad at Ja ikke at blive noget af den Stor Nedadgaende 
Bortrejst eller i hvilken som helst beveegelse som kunne 
vere spiritually counterfeit hen til jer og hen til jeres Hellig 
Ord 


21. At selv om der er alt at Jeg har skakmat mig liv , eller 
hvilken som helst made at Jeg har ikke reageret hen til jer 
nemlig JEG burde nyde og det vil sige afholder mig af enten 
den ene eller den anden af omvandrende hos jer , eller har 
opfattelse , at jer ville overbringe dem sager / svar / 
begivenheder igen i mig indre , i den grad at JEG ville afsta 
fra sig i den Benzevne i Jesus Christ , og al i deres effekter 
og félger , og at jer ville skifte ud hvilken som helst tomhed 
,sadness eller opgive habet i mig liv hos den Glede i den 
Lord , og at JEG ville vere flere indstille oven pa indlzering 
hen til komme efter jer af leesning jeres ord , den Bibel 


22. At jer ville lukke op mig gjne i den grad at JEG ville 
vere i stand til klart se efter og anerkende selv om der er en 
Stor Bedrag omkring Appel emner , hvor hen til opfatte 
indeveerende phenomenon ( eller disse begivenheder ) af en 
Bibelsk perspektiv , og at jer ville indr@mme mig klogskab 
hen til kende hvorfor at Ja leere hvor hen til hjzlp mig 
bekendte og elske ones ( slegtninge ) ikke vere noget af it. 


23. At jer ville sikre sig at nar forst mig gjne er anlagde og 
mig indre forstar den appel vegt i indeveerende 
begivenheder indtagelse opstille pa jorden , at jer ville legge 
til rette mig hjerte hen til optage jeres sandhed , og at jer 
ville hjzlp mig opfatte hvor hen til hitte mod og kreefter 
igennem jeres Hellig Ord , den Bibel. I den benzvne i Jesus 
Christ , JEG anmode om disse sager bekrzeftende mig lyst at 
blive overensstemmende jeres vil , og Jeg er bede om 
nemlig jeres klogskab og hen til nyde en keerlighed til den 
Sandhed Amen 


Flere forneden Side 
Hvor hen til nyde Evig Liv 


Vier glad selv om indeveerende liste over ( bn anmoder 
hen til God ) er kan hen til hjzlpe jer. Vi opfatte 
indeveerende ma ikke vere den bedst eller hgjst effektiv 
gengivelse. Vi er klar over, at der er mange anderledes veje i 
gengivelse indfald og ord. Selv om du har en henstilling 
nemlig en bedre gengivelse , eller selv om jer ville gerne 
hen til holde en ringe belgb i jeres gang hen til sende 
antydninger hen til os , jer vil vere hjalp tusindvis i andre 
ligeledes , hvem vil sa er der ikke mere lese den forbedret 
gengivelse. 


Vi ofte nyde en Ny Testamente anvendelig i jeres sprog eller 
i sprogene at er sjzlden eller forhenverende. Selv om du er 
ser ud nemlig en Ny Testamente i en specifik sprog , behage 
henvende sig til os. Ligeledes , vi ville gerne vere sikker og 
pr@ve hen til overfgrer at engang imellem , vi lave pristilbud 
bgger at er ufri og at lave omkostninger penge. Men selv om 
jer kan ikke afgive noget af dem elektronisk bgger , vi 
kunne ofte lave en udveksle i elektronisk bgger nemlig 


hjelp hos gengivelse eller gengivelse arbejde. Jer som ikke 
har at blive en professional arbejder , kun fa sand 
pageeldende hvem er interesseret i hjalp. 


Jer burde nyde en computer eller jer burde have adgang til 
en computer henne ved jeres lokal bibliotek eller kollegium 
eller universitet , siden dem til hverdag nyde bedre 
sleegtskaber hen til den indre. Jer kunne ligeledes til hverdag 
indrette jeres besidde personlig OMKOSTNINGSFRIT 
elektronisk indlevere beretning af igangvzrende hen til 
mail.yahoo.com 


Ht 


Behage holde for et gjeblik siden hen til hitte den 
elektronisk indlevere henvende placeret nederst eller den 
enden pa legen indeverende side. Vi hab jer vil sende 
elektronisk indlevere hen til os , selv om indeverende er i 
hjelp eller ophjzlpning. Vi ligeledes give mod jer hen til 
henvende sig til os med henblik pa Elektronisk Béger at vi 
pristilbud at er uden omkostninger , og omkostningsfrit. 


Vi lave nyde mange bgger i udenlandsk sprogene , men vi 
lave ikke altid opstille sig hen til byde velkommen 
elektronisk ( dataoverfgre ) fordi vi bare skabe anvendelig 
den bgger eller den emner at er den hgjst anmodede. 


Vi give mod jer hen til fortsztte hen til bed hen til God og 
hen til fortszette hen til lare omkring Sig af lesning den Ny 
Testamente. Vi velkommen jeres spgrgsmal og 
bemerkninger af elektronisk indlevere. 


KEKE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Norway - Norway — Norwegian - 


Norway - Prayer Requests (praying ) to God - explained 
in Norwegian Language 


Norway Norwegian Nordic Prayer Jesus Christ a God Hvor Be 
kanne hore meg bonn anmode gir hjelpe meg finner sprit Som kan 
ledes 


Snakker ἃ God , skaperen av det Univers , det Lord : 


1. det du ville gir 4 meg tapperheten a be tingene det JEG 
ngd a be 

2. det du ville gir 4 meg tapperheten 4 mene du og 
godkjenne hva du vil gjerne gjgre med meg livet , istedet for 
meg opphgye meg egen ville ( hensikten ) over din. 


3. det du ville gir meg hjelpe a ikke utleie meg rank av det 
ubekjent a bli det be om tilgivelse , eller grunnlaget for meg 
ikke for a anrette you. 


4. det du ville gir meg hjelpe ἃ se og a hgre hvor a har den 
sprit styrke JEG ngd ( igjennom din ord bibelen ) en ) for 
begivenhetene for ut og Ὁ ) for meg egen personlig sprit 
reise. 


5. Det du God ville gir meg hjelpe a vil gjerne anrette Du 
flere 


6. Det du ville minne meg a samtalen med du prayerwhen ) 
JEG er frustrert eller inne problemet , istedet for préver a 
Igse saker meg selv bare igjennom meg human styrke. 


7. Det du ville gir meg Klokskap og en hjertet fylte med 
Bibelsk Klokskap i den grad at JEG ville anrette du flere 
effektivt. 


8. Det du ville gir meg en gnske a studere din ord , bibelen , 
(det Ny Testamentet Gospel av John ), opp pa en personlig 
basis 


9. det du ville gir assistanse 4 meg i den grad at JEG er 
kjopedyktig legge merke til saker inne bibelen ( din ord ) 
hvilke JEG kanne personlig fortelle til , og det vill hjelpe 
meg oppfatte hva du gnske meg ἃ gjgre inne meg livet. 


10. Det du ville gir meg stor discernment , a oppfatte hvor a 
forklare ἃ andre hvem du er , og det JEG ville vere i stand 
til hgre hvor a hgre og vite hvor a sta opp for du og din ord ( 
bibelen ) 


11. Det du ville bringe folk ( eller websites ) inne meg livet 
hvem vil gjerne vite du , og hvem er kraftig inne deres 
akkurat forstaelse av du God ); og Det du ville bringe folk ( 
eller websites ) inne meg livet hvem ville vere i stand til 
oppmuntre meg a akkurat hgre hvor a dividere bibelen ordet 
av sannhet (Timothy 215:). 


12. Det du ville hjelpe meg ἃ hgre a ha stor forstaelse om 
hvilken Bibel versjon er best , hvilke er hgyst akkurat , og 
hvilke har de fleste sprit styrke & makt , og hvilke versjon 
avtaler med det original manuskriptet det du inspirert 
forfatternes av det Ny Testamentet a skrive. 


13. Det du ville gir hjelpe 4 meg a bruk meg tid inne en fint 
vei , og ikke for a slgseri meg tid opp pa False eller tom 
emballasje metoder ἃ komme nermere a God ( bortsett fra 


det er ikke virkelig Bibelsk ), og der hvor dem metoder 
tilvirke for ikke sa lenge siden frist eller varer sprit fruit. 


14. Det du ville gir assistanse ἃ meg ἃ oppfatte hva a kikke 
etter inne en kirken eller en sted av -tilbeder , hva arter av 
spgrsmal ἃ anmode , og det du ville hjelpe meg a finner 
mene eller en fortid med stor sprit klokskap istedet for lett 
eller false svar. 


15. det du ville anledning meg ἃ erindre ἃ huske din ord 
bibelen (som Romersk 8), i den grad at JEG kanne ha den 
inne meg hjertet og ha meg sinn ferdig , og vere rede til a 
gir en svaret a andre av det hape pa at JEG ha om du. 


16. Det du ville bringe hjelpe 4 meg i den grad at meg egen 
theology og doctrines ἃ vere enig i din ord , bibelen og det 
du ville fortsette ἃ hjelpe meg vite hvor meg forstaelse av 
doctrine kan forbedret i den grad at meg egen livet lifestyle 
og forstaelse fortsetter ἃ bli ngyere hvorfor du gnske den a 
bli for meg. 


17. Det du ville apen meg sprit innblikk ( konklusjonene ) 
flere og flere , og det der hvor meg forstaelse eller 
oppfattelse av du er ikke akkurat , det du ville hjelpe meg a 
hgre hvem Jesus Christ virkelig er. 


18. Det du ville gir hjelpe 4 meg i den grad at JEG ville 
vere i stand til separat alle false rituals hvilke JEG ha 
avhenge opp pa , fra din helt lzerer inne bibelen , eventuell 
av hva JEG f¢lger er ikke av God , eller er i motsetning til 
hva du vil gjerne lzre oss om fulgte du. 


19. Det alle presser av darlig ville ikke ta fjerne alle sprit 
forstaelse hvilke JEG ha , bortsett fra temmelig det JEG 
ville selge i detalj kjennskapen til hvor a vite du og ikke for 
a vere narret inne i disse dager av sprit bedrag. 


20. Det du ville bringe sprit styrke og hjelpe 4 meg i den 
grad at Jeg vil ikke for ἃ vere del av det Stor Faller Fjerne 
eller av alle bevegelse hvilket kunne vere spiritually 
counterfeit ἃ du og ἃ din Hellig Ord 


21. Det hvis det er alt det JEG ha gjort det meg livet , eller 
alle vei det JEG ha ikke reagert a du idet JEG burde ha og 
det er forhindrer meg fra enten den ene eller den andre av 
gaing med du, eller har forstaelse , det du ville bringe dem 
saker / svar / begivenheter rygg i meg sinn , i den grad at 
JEG ville renonsere pa seg inne navnet av Jesus Christ , og 
alle av deres virkninger og konsekvensene , og det du ville 
ombytte alle tomhet ,sadness eller gi opp hapet inne meg 
livet med det Glede av det Lord , og det JEG ville vere flere 
fokusere opp pa innlzring a fglge etter etter du av lesing din 
ord , det Bibel 


22. Det du ville apen meg eyes i den grad at JEG ville vere i 
stand til klare se og anerkjenne hvis det er en Stor Bedrag 
om Sprit emner , hvor ἃ oppfatte denne phenomenon ( eller 
disse begivenheter ) fra en Bibelsk perspektiv , og det du 
ville gir meg klokskap a vite hvorfor det Jeg vil hgre hvor a 
hjelpe meg venner og elsket seg ( slektningene ) ikke vere 
del av it. 


23. Det du ville sikre det en gang meg eyes er apen og meg 
sinn forstar det sprit vekt av aktuelle begivenheter tar sted 
pa jorden , det du ville forberede meg hjertet ἃ godkjenne 
din sannhet , og det du ville hjelpe meg oppfatte hvor a 
finner tapperheten og styrke igjennom din Hellig Ord , 
bibelen. Inne navnet av Jesus Christ , JEG anmode om disse 
saker bekreftende meg gnske ἃ bli i fglge avtalen din ville , 
og JEG spgr til deres klokskap og a har en kjerlighet til det 
Sannhet Samarbeidsvillig 


Flere pa bunnen av Side 
Hvor a ha Evig Livet 


Vi er glad hvis denne liste over ( bénn anmoder a God ) er 
dugelig ἃ hjelpe du. Vi oppfatte denne kanskje ikke vere det 
best eller hgyst effektiv oversettelse. Vi forsta det der er 
mange annerledes veier av gjengivelsen innfall og ord. Hvis 
du har en forslag for en bedre oversettelse , eller hvis du 
ville like a ta en liten belgpet av din tid a sende antydninger 
a oss , du ville vere hjalp tusenvis av andre mennesker 
likeledes , hvem ville sa lese det forbedret oversettelse. Vi 
ofte har en Ny Testamentet anvendelig inne din 
omgangssprak eller inne sprakene det er sjelden eller gamle. 
Hvis du er ser for en Ny Testamentet inne en spesifikk 
omgangssprak , behage skrive til oss. Likeledes , vi vil 
gjerne vere sikker og prove a meddele det en gang imellom 
, vi gjgre tilbud bgker det er ufri og det gjgre bekostning 
pengene. 


Bortsett fra hvis du kan ikke by noen av dem elektronisk 
bgker , vi kanne ofte gjgre en bytte av elektronisk bgker for 
hjelpe med oversettelse eller oversettelse arbeide. Du som 
ikke har a bli en profesjonell arbeider , kun fa stamgjest 
personen hvem er interessert i hjalp. Du burde har en 
computer eller du burde ha adgang til en computer for din 
innenbys bibliotek eller universitet eller universitet , siden 
dem vanligvis ha bedre forbindelser a det sykehuslege. Du 
kanne likeledes vanligvis opprette din egen personlig 
LEDIG elektronisk innlevere regningen av gar a 
mail.yahoo.com 


Behage ta en @yeblikk a finner det elektronisk innlevere 
henvende seg lokalisert nederst eller utgangen av denne 
side. Vi hape du ville sende elektronisk innlevere ἃ oss , 


hvis denne er av hjelpe eller oppmuntring. Vi likeledes 
oppmuntre du a sette seg i forbindelse med oss angaende 
Elektronisk Bgker det vi tilbud det er uten bekostning , og 
ledig. 


Vi gjgre ha mange bgker inne utenlandsk sprakene , bortsett 
fra vi ikke alltid sted seg a fa elektronisk ( dataoverfgre ) 
fordi vi bare lage anvendelig bgkene eller emnene det er de 
fleste anmodet. Vi oppmuntre du a fortsette ἃ be ἃ God og a 
fortsette 4 hgre om Seg av lesing det Ny Testamentet. Vi 
velkommen din spgrsmal og kommentarer av elektronisk 
innlevere. 


KEKE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Modern Greek 


Προσευχή oto Θεό Αγαπητός Θεός, Lac ευχαριστούμε ότι 
αὐτό το Ευαγγέλιο ἡ αὐτή η νέα διαθήκη ἔχει 
απελευθερωθεί ἔτσι ὥστε είμαστε σε θέση va μάθουμξ 
TEPLOGOTEPOV για σας. Παρακαλώ βοηθήστε τους 
ανθρώπους αρμόδιους για νὰ καταστήσει αὐτό TO 
ηλεκτρονικό βιβλίο διαθέσιμο. Ξέρετε ποιοι είναι καὶ εἰστε 
σε θέση va τοὺς βοηθήσετε. Παρακαλῶ τοὺς βοηθήστε για 
va ciote σε θέση να ἀπασχοληθεί γρήγορα, καὶ νὰ 
καταστήσει σε περισσότερα NAEKTPOVIKE βιβλία διαθέσιμα 
Παρακαλώ τοὺς βοηθήστε για va ἔχετε όλους τοὺς πόρους, 
τὰ χρήματα, τη δύναμη καὶ TO χρόνο ότι χρειάζονται 
προκειμένου να είναι σε θέση να συνεχίσουν για σας. 
Παρακαλώ βοηθήστε εκείνοι nov εἰναι μέρος της ομάδας 
ποῦ τοὺς βοηθά σε καθημερινή βάση. Παρακαλῶ τοὺς 
δώστε τη δύναμη για va. συνεχίσετε καὶ va δώσετε σε κάθε 
évav από τοὺς TO σπιρίτσουαλ ποὺ καταλαβαίνει για την 


ἐργασία ότι τους θέλετε για va. κάνετε. Παρακαλῶ βοηθήστε 
κάθε Evac από τοὺς για Va. μην ἔχετε TO φόβο και για νὰ 
θυμηθείτε ότι ciote ο Θεός ποὺ ἀπαντά στην προσευχή καὶ 
ποῦ είναι ὑπεύθυνος για GAG. 

Προσεύχομαι ότι θα τοὺς ενθαρρύνατε, καὶ ότι τους 
προστατεύετε, καὶ ἡ ἐργασία & το υπουργείο ότι 
συμμετέχουν. 

Προσεύχομαι ότι θα τοὺς προστατεύατε από τις πνευματικές 
δυνάμεις ἡ άλλα ἐμπόδια που θα μπορούσαν νὰ τοὺς 
βλάψουν ή νὰ τοὺς επιβραδύνουν. Παρακαλῶ pe βοηθήστε 
όταν χρησιμοποιῶ αὑτήν την νέα διαθήκη για να σκεφτώ 
ἐπίσης τοὺς ἀνθρώπους TOV ἔχουν καταστήσει αὐτήν την 
ἔκδοση διαθέσιμη, ἔτσι ὥστε μπορώ Va TPOGENIA για τοὺς 
καὶ ἔτσι μπορούν νὰ συνεχίσουν va βοηθούν περισσότερους 
ανθρώπους. 

Προσεύχομαι ότι θα μου δίνατε μια ἀγάπη Tov 1epob0 Word 
σας (η νέα διαθήκη), καὶ ότι θα μου δίνατε την πνευματικές 
φρόνηση καὶ τη διάκριση για νὰ ous ξέρετε καλύτερα καὶ 
για VO. καταλάβετε τη χρονική περίοδο ότι ζούμε μέσα. 
Παρακαλώ we βοηθήστε για νὰ ξέρετε πώς va ECETAOEL τις 
δυσκολίες ότι ἐρχομαι αντιμέτωπος με κάθε ημέρα. O 
Λόρδος God, με βοηθά για va θελήσει νὰ σας ξέρει 
καλύτερα καὶ va θελήσει να βοηθήσει άλλους Χριστιανούς 
στην περιοχή μοῦ και GE GAO τον κόσμο. 

Προσεύχομαι ότι θα δίνατε την ηλεκτρονική ομάδα βιβλίων 
καὶ ἐκείνοι TOV τοὺς βοηθούν ἡ φρόνησή σας. Προσεύχομαι 
ότι θα βοηθούσατε τὰ μεμονωμένα μέλη της οικογένειάς 
τοὺς (καὶ της οικογένειάς μου) για να ξξαπατηθείτε όχι 
πνευματικά, αλλά γιὰ VOL σας καταλάβετε καὶ γιὰ νὰ 
θελήσετε να σας δεχτείτε και νὰ ἀακολουθήσετε με κάθε 
τρόπο. Επίσης παρέχετε μας την άνεση καὶ οδηγίες σε 
αὐτούς τοὺς χρόνους και σας CTO γιὰ να κάνω αὐτά τὰ 
πράγματα στο όνομα TOV Ιησού, Amen, 


KKK EEK ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


German -- Deutch - Allemand 


German Prayers Gebet zum Gott wie man wie horen kann 
dass meinem Gebet wie bittet Hilfe zu mir zu geben wie 
man geistige Anleitung 


German - Prayer Requests (praying / Talking) to God - 
explained in German Language 


Mit Gott sprechen, der Schdpfer des Universums, der Lord: 


1., die Sie zu mir dem Mut, die Sachen zu beten geben 
wiirden, die ich benotige, um 2. zu beten, die Sie zu mir dem 
Mut, Ihnen zu glauben und anzunehmen geben wiirden, was 
Sie mit meinem Leben tun méchten, anstelle von mir meine 
Selbst erhebend Wille (Absicht) iiber Ihrem. 


3., denen Sie mir Hilfe geben wiirden, um meine Furcht vor 
dem Unbekannten die Entschuldigungen nicht werden zu 
lassen oder die Grundlage fiir mich, zum Sie nicht zu 
dienen. 


4., der Sie mir Hilfe, um zu sehen geben wiirden und zu 
erlernen, wie man die geistige Starke ich hat, bendtigen Sie 
(durch Ihr Wort die Bibel) A) fiir die Falle voran und B) fiir 
meine eigene persOnliche geistige Reise. 


5. DaB Sie Gott mir Hilfe geben wiirden, um Sie mehr 
dienen zu wiinschen 


6. DaB Sie mich erinnern wiirden, mit Ihnen zu sprechen 
(prayer)when mich werden frustriert oder in der 
Schwierigkeit, anstatt zu versuchen, Sachen selbst nur durch 
meine menschliche Starke zu beheben. 


7. Da® Sie mir Klugheit und ein Herz geben wiirden, fillten 
mit biblischer Klugheit, damit ich Sie effektiv dienen wiirde. 


8. DaB Sie mir einen Wunsch geben wiirden, Ihr Wort, die 
Bibel zu studieren, (das neues Testament-Evangelium von 
John) auf pers6nlicher Ebene 


9. das Sie Unterstiitzung zu mir geben wiirden, damit ich 
bin, Sachen in der Bibel (Ihr Wort) zu beachten der ich auf 
und der persGnlich beziehen kann mir hilft, zu verstehen, 
was Sie mich in meinem Leben tun wiinschen. 


10. DaB Sie mir groBe Einsicht geben wiirden, um zu 
verstehen wie man anderen erklart, die Sie sind, und da ich 
sein wiirde, zu erlernen, wie man erlernt und kann fiir Sie 
und Ihr Wort (die Bibel) oben stehen 


11. DaB Sie Leute (oder Web site) in meinem Leben holen 
wiirden, die Sie kennen méchten und die in ihrem genauen 
Verstandnis von Ihnen stark sind (Gott); und das wiirden Sie 
Leute (oder Web site) in meinem Leben holen, das ist, mich 
anzuregen, genau zu erlernen, wie man die Bibel das Wort 
der Wahrheit (2 Timotheegras 2:15) teilt. 


12. DaB Sie mir helfen wiirden zu erlernen, groBes 
Versténdnis iiber, welche Bibelversion zu haben am besten 
ist, die am genauesten ist und die die geistigste Starke u. die 
Energie hat und dem Version mit den urspriinglichen 
Manuskripten iibereinstimmt, daB Sie die Autoren des neuen 
Testaments anspornten zu schreiben. 


13. DaB Sie mir Hilfe, um meine Zeit in einer guten Weise 
zu verwenden geben wiirden, und meine Zeit auf den 
falschen oder leeren Methoden nicht zu vergeuden, naeher 
an Gott (aber dem, zu erhalten nicht wirklich biblisch seien 
Sie) und wo jene Methoden keine lange Bezeichnung oder 
dauerhafte geistige Frucht produzieren. 


14. DaB Sie mir Unterstiitzung geben wiirden, was zu 
verstehen, in einer Kirche oder in einem Ort der Anbetung 
zu suchen, welche Arten der Fragen zum zu bitten und daB 
Sie mir helfen wiirden, Glaubiger oder einen Pastor mit 
grofer geistiger Klugheit anstelle von den einfachen oder 
falschen Antworten zu finden. 


15. den Sie mich veranlassen wiirden, mich zu erinnern, um 
sich Ihr Wort zu merken die Bibel (wie Romans ist 8), damit 
ich es in meinem Herzen haben und an meinen Verstand 
sich vorbereiten lassen kann, und bereit, eine Antwort zu 
anderen der Hoffnung zu geben, die ich tiber Sie habe. 


16. Πα! Sie mir Hilfe damit meine eigene Theologie und 
Lehren holen wiirden, um mit Ihrem Wort, die Bibel 
iibereinzustimmen und daB Sie fortfahren wiirden, mir zu 
helfen, zu k6nnen, mein Verstandnis der Lehre verbessert 
werden kann, damit mein eigenes Leben, Lebensstil und 
Verstehen fortfahrt, zu sein naeher an, was Sie es fiir mich 
sein wiinschen. 


17. DaB Sie meinen geistigen Einblick 
(Zusammenfassungen) mehr und mehr 6ffnen wiirden und 
daB, wo mein Verstindnis oder Vorstellung von Ihnen nicht 
genau ist, daB Sie mir helfen wiirden, zu erlernen, wem 
Jesus Christ wirklich ist. 


18. Da® Sie mir Hilfe geben wiirden, damit ich in der 
LageSEIN wiirde, alle falschen Rituale zu trennen, denen 
ich von, von Ihrem freien Unterricht in der Bibel, wenn 
irgendwelche abgehangen habe von, was ich folgend bin, ist 
nicht vom Gott, oder ist kontriir zu, was Sie uns unterrichten 
wiinschen - iiber das Folgen Sie. 


19. DaB keine Krifte des Ubels nicht irgendwie geistiges 
Verstandnis wegnehmen wiirden, das ich habe, aber eher, 
daB ich das Wissen behalten wiirde von, wie man Sie kennt 
und nicht an diesen Tagen der geistigen Tauschung betrogen 
wird. 


20. DaB Sie geistige Starke holen und zu mir helfen wiirden, 
damit ich nicht ein Teil von groBen weg fallen oder 
irgendeiner Bewegung bin, die zu Ihnen und zu Ihrem 
heiligen Wort Angelegenheiten nachgemacht sein wiirde. 


21. Das, wenn es alles gibt, das ich in meinem Leben getan 
habe oder irgendeine Weise, dafi ich nicht auf Sie reagiert 
habe, wie ich haben sollte und die mich entweder am Gehen 
mit Ihnen hindert oder Haben des Verstehens, daB Sie jene 
things/responses/events zuriick in meinen Verstand, damit 
ich auf sie im Namen Jesus Christ verzichten wiirde, und 
alle ihre von und von Konsequenzen holen wiirden und dab 
Sie jede mégliche Leere, Traurigkeit oder Verzweiflung in 
meinem Leben mit der Freude am Lord ersetzen wiirden und 
daB ich mehr auf das Lernen, Ihnen zu folgen gerichtet 
wiirde, indem man Ihr Wort las, die Bibel. 


22. DaB Sie meine Augen 6ffnen wiirden, damit ich in der 
LageSEIN wiirde, offenbar zu sehen und zu erkennen, wenn 
es eine grofe Tauschung tiber geistige Themen gibt, wie 
man dieses Phanomen (oder diese Falle) von einer 
biblischen Perspektive und daB Sie mir Klugheit geben 
wiirden, um zu wissen und damit ich erlernt versteht, wie 


man meinen Freunden und liebte eine (Verwandte) ein Teil 
von ihm nicht zu sein hilft. 


23 ) Sie sicherstellen wiirden, daf einmal meine Augen 
und mein Verstand gedffnet sind, versteht die geistige 
Bedeutung der gegenwartigen Falle, die in der Welt 
stattfinden, da Sie mein Herz vorbereiten wiirden, um Thre 
Wahrheit anzunehmen und da Sie mir helfen wiirden, zu 
verstehen, wie man Mut und Starke durch Ihr heiliges Wort, 
die Bibel findet. Im Namen Jesus Christ, bitte ich um diese 
Sachen, die meinen Wunsch bestitigen, Ihr Wille 
tibereinzustimmen, und ich bitte um Ihre Klugheit und eine 
Liebe der Wahrheit zu haben, Amen. 


Mehr an der Unterseite der Seite 
wie man ewiges Leben u. 
Hat 


Wir sind froh, wenn diese Liste (der Gebetantrige zum 
Gott) in der LageIST, Sie zu unterstiitzen. Wir verstehen, 
dai diese méglicherweise nicht die beste oder 
wirkungsvollste Ubersetzung sein kann. Wir verstehen, daB 
es viele unterschiedliche Weisen des Ausdriickens von von 
Gedanken und von von Wortern gibt. Wenn Sie einen 
Vorschlag fiir eine bessere Ubersetzung haben oder wenn 
Sie etwas Ihrer Zeit dauern méchten, Vorschlage zu 
schicken uns, werden Sie Tausenden der Leute auch helfen, 
die dann die verbesserte Ubersetzung lesen. Wir haben 
haufig ein neues Testament, das in Ihrer Sprache oder in den 
Sprachen vorhanden ist, die selten oder alt sind. 


Wenn Sie nach einem neuen Testament in einer spezifischen 
Sprache suchen, schreiben Sie uns bitte. Auch wir méchten 
sicher sein und versuchen, das manchmal mitzuteilen, bieten 
wir Biicher an, die nicht frei sind und die Geld kosten. 

Aber, wenn Sie nicht einige jener elektronischen Biicher 
sich leisten kOnnen, k6nnen wir einen Austausch der 
elektronischen Biicher fiir Hilfe bei der Ubersetzung oder 
bei der Ubersetzung Arbeit haufig tun. Sie miissen nicht ein 
professioneller Arbeiter sein, nur eine regelmaBige Person, 
die interessiert ist, an zu helfen. 


Sie sollten einen Computer haben, oder Sie sollten Zugang 
zu einem Computer an Ihrer lokalen Bibliothek oder 
Hochschule oder Universitat haben, da die normalerweise 
bessere Anschliisse zum Internet haben. Sie k6nnen Ihr 
eigenes personliches FREIES Konto der elektronischen 
Post, indem Sie zum mail.yahoo.com 


auch normalerweise herstellen gehen dauern bitte einen 
Moment, um die Adresse der elektronischen Post zu finden 
befunden an der Unterseite oder am Ende dieser Seite. 

Wir hoffen, da Sie uns elektronische Post schicken, wenn 
diese hilfreich oder Ermutigung ist. Wir regen Sie auch an, 
mit uns hinsichtlich der elektronischen Biicher in 
Verbindung zu treten, die wir dem sind ohne Kosten und 
freies 


anbieten, die, wir viele Biicher in den Fremdsprachen haben, 
aber wir nicht sie immer setzen, um elektronisch zu 
empfangen (Download) weil wir nur vorhanden die Biicher 
oder die Themen bilden, die erbeten sind. Wir regen Sie an 
fortzufahren, zum Gott zu beten und fortzufahren, iiber ihn 
zu erlernen, indem wir das neue Testament lesen. Wir 


begriiBen Thre Fragen und Anmerkungen durch 
elektronische Post. 


KEE KEE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ χὰ ἃ χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Caro Deus , Obrigada que esta Novo Testamento tem sido 
langado de modo a que nés somos capaz aprender mais 
sobre a ti. Por favor ajudar a gente responsavel por fazendo 
esta Electrénico livro disponivel. 

Por favor ajudar eles estarem capaz de trabalho rapidamente 
, e fazer mais Electrénico livros disponivel Por favor ajudar 
eles haverem todos os recursos , Ο dinheiro , a forca e as 
horas que elas precisar a fim de ser capaz de guardar 
trabalhando para si. 

Por favor ajudar aquelas esse are parte da equipa essa ajuda 
Ihes num todos os dias base. Por favor dar lhes a forga 
continuar e dar cada deles 0 espiritual comprendendo para o 
trabalho que vocé quer eles fazerem. Por favor ajudar cada 
um deles para nao ter medo 6 lembrar que tu és o deus ὁ 
qual respostas oragao e quem é encarregado de todas as 
coisas. 

EU orar que a ti would encorajar lhes , e que vocé protege 
lhes , 6 o trabalho & ministério que elas 5880 comprometido 
em. EU orar que vocé protegeria lhes de o Espiritual Forgas 
ou outro barreiras isso podeia ser maleficio lhes ou lento 
Ihes abaixo. 

Por favor ajudar a mim quando Eu uso esta Novo 
Testamento para também reflectir a gente o qual ter feito 
esta edicao disponivel , de modo a que eu possa orar para 
eles e por conseguinte eles podem continuar ajudar mais 


pessoas EU orar que vocé daria a mim um amar do seu 
Divino Palavra ( 0 novo Testamento ), e que vocé daria a 
mim espiritual sabedoria e discernment conhecer a ti melhor 
e para comprender 0 periodo de tempo que nés somos 
vivendo em. 

Por favor ajudar eu saber como lidar com as dificuldades 
que Eu sou confrontado com todos os dias. Lorde Deus , 
Ajudar eu querer conhecer a ti Melhor e querer ajudar outro 
Christian no meu area e pelo mundo. EU orar que vocé daria 
o Electrénico livro equipa e aquelas 0 qual trabalho no 
Websters e aqueles que ajudar Ihes seu sabedoria. EU orar 
que vocé ajudaria o individuo membros do seu familia (ea 
minha familia ) para nao ser espiritual enganar , mas 
comprender a ti e querer aceitar e seguir a ti em todos 
bastante. e Eu pergunto vocé fazer estas coisas em nome de 
Jesus , Amen , 


Dear God, 


Thank you that this New Testament 
has been released so that we are able 
to learn more about you. 


Please help the people responsible for making this 
Electronic book available. Please help them to be able to 
work fast, and make more Electronic books available 
Please help them to have all the resources, the money, the 
strength and the time that they need in order to be able to 
keep working for You. 


Please help those that are part of the team that help them on 
an everyday basis. Please give them the strength to continue 
and give each of them the spiritual understanding for the 
work that you want them to do. Please help each of them to 
not have fear and to remember that you are the God who 


answers prayer and who is in charge of everything. 


I pray that you would encourage them, and that you protect 
them, and the work & ministry that they are engaged in. 

I pray that you would protect them from the Spiritual Forces 
or other obstacles that could harm them or slow them down. 


Please help me when I use this New Testament to also think 
of the people who have made this edition available, so that I 
can pray for them and so they can continue to help more 
people 


I pray that you would give me a love of your Holy Word 
(the New Testament), and that you would give me spiritual 
wisdom and discernment to know you better and to 
understand the period of time that we are living in. 


Please help me to know how to deal with the difficulties that 
Iam confronted with every day. Lord God, Help me to want 
to know you Better and to want to help other Christians in 
my area and around the world. 


I pray that you would give the Electronic book team and 
those who work on the website and those who help them 
your wisdom. 


I pray that you would help the individual members of their 
family (and my family) to not be spiritually deceived, but 
to understand you and to want to accept and follow you in 
every way. 


and 1 ask you to do these things in the name of Jesus, 
Amen, 


888888 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ EK ἃ ἃ ἃ ἃ ἃ ἃ EEE 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ὦ 


Croatian Croatian Croatian 


Croatian - Prayer Requests (praying ) to God - explained 
in Croatian Language 


Croatian Croatia Prayer Isus Krist Moljenje to Bog Kako to 
Moliti moze cuti moj pitati popustanje ponuditi mene 


Govorenje to Bog , Stvoritelj dana Svemir , Gospodar : 


1. taj te Ce popuStanje meni u hrabrost to moliti predmet taj 
Trebam to moliti 


2. taj te Ce popuStanje meni u hrabrost to vjerovati te i 
prihvatiti Sto koji Zelite za napraviti sa mojim Zivot , 
umjesto mene uznijeti moj posjedovati htijenje ( namjera ) 
iznad tvoj. 


3. taj te Ce popuStanje mene ponuditi ne pustiti moj 
strahovanje dana nepoznat postati isprika , ili baza za mene 
ne to posluZitelj you. 


4. taj te Ce popuStanje mene ponuditi vidjeti i nauciti kako to 
imati duhovni snaga Trebam ( preko tvoj rijeé Biblija ) ) za 
jedan dan dogadaj ispred i b ) za moj posjedovati osobni 
duhovni putovanje. 


5. Taj te Bog Ce popustanje mene ponuditi iStanje to 
posluZitelj Te vise 


6. Taj te e podsjetiti mene to pri¢ati sa te prayerwhen ) Ja 
sam frustriran ili u problemima , umjesto teZak to odluka 
predmet ja osobno jedini preko moj Covjecji snaga. 


7. Taj te Ge popuStanje mene Mudrost i srce ispunjen sa 
Biblijski Mudrost tako da JA ¢e posluZitelj te viSe efektivno. 


8. Taj te Ce popuStanje mene Zelja to studirati tvoj rije€ , 
Biblija , (novim Oporuka Evandelje od John ), na osobni 
baza 


9. taj te Ce popuStanje pomoc meni τι tako da Ja sam u 
mogu¢nosti to obavijest predmet in Biblija ( tvoj rijeé ) Sto 
Ja mogu osobni povezivati se , i da htijenje pomo¢é mene 
shvatiti Sto koji Zelite mene za napraviti u mojem Zivot. 


10. Taj te Ce popuStanje mene velik raspoznavanje , to 
shvatiti kako to objasniti to ostali tko ti si, ida JA bi bilo u 
mogucnosti nauciti kako nau€citi i znati kako to pristajati uza 
Sto te i tvoj rijet ( Biblija ) 


11. Taj te ἐβ donijeti narod (ili websiteovi ) u mojem Zivot 
tko iStanje to znati te , i tko jesu jak in njihov tocnost 
sporazum od te ( bog ); i da te Ge donijeti narod ( ili 
websiteovi ) u mojem Zivot koji ce biti u mogucnosti to 
hrabriti mene to precizan nau¢ite kako podijeliti Biblija rijeé 
od istina (2 Pla8ljiv 215:). 


12. Taj te Ce pomocé mene nauCiti to imati velik sporazum o 
Sto Biblija ina¢ici je najbolji , Sto je vecina to€énost , i Sto je 
preko duhovni snaga & Power PC, i Sto ina¢ici sporazum sa 
izvorni rukopis taj te nadahnut autorstvo dana Nov Oporuka 
to pisati. 


13. Taj te Ce popuStanje ponuditi mene koriStenje moj 
vrijeme in dobar put , i ne to prosipati moj vrijeme na 
Neistinit ili prazan Metodije da biste dobili Zatvori to Bog ( 
ali koji nisu vjerno Biblijski ), i gdje svi oni Metodije 
stvarajuci nijedan Ceznuti uvjeti ili trajan duhovni voce. 


14. Taj te Ce popuStanje pomo¢ meni u to shvatiti Sto uciniti 
traZiti in Churchill ili mjesto od moliti se , Sto rod od pitanje 
to pitati , i da te δ pomoé mene pronaci onaj koji vjeruje ili 
pastor sa velik duhovni mudrost umjesto lahak ili neistinit 
odgovoriti. 


15. taj te Ce nanijeti mene to sjecati se to sjecati se tvoj rijec 
Biblija ( kao Sto je Rumunjski 8), tako da Ja mogu imati 
Internet u mojem srce i imati moj imati Sto protiv spreman , 
i biti spreman to popuStanje odgovoriti to ostali dana 
uzdanica taj Imam Ο te. 


16. Taj te Ce donijeti ponuditi mene tako da moj posjedovati 
teologija i doktrina to poklapati se tvoj rijeé , Biblija i da te 
ée nastaviti to pomo¢ mene znati kako moj sporazum od 
doktrina moZe poboljsati tako da moj posjedovati Zivot , stil 
zivota i sporazum nastaviti biti Zatvori to Sto koji Zelite 
Internet biti za mene. 


17. Taj te Ge OpenBSD moj duhovni unutar ( zakljucak ) 
vise i vise , i da gdje svi moj sporazum ili percepcija od te 
nije to¢nost , taj te Ge pomoé mene nauCiti tko Isus Krist 
vjerno je. 


18. Taj te Ce popuStanje ponuditi mene tako da JA bi bilo u 
moguénosti to odijeljen bilo koji neistinit ritualni Sto Imam 
zavisnost na , from tvoj jasan pomoé u ucéenju in Biblija , 
ako postoje od Sto Ja sam sljedece nije od Bog , ili je ugovor 
to Sto koji Zelite to vas nauCiti nas o sljedece te. 


19. Taj bilo koji sila od zlo ¢e ne oduteti bilo koji duhovni 
sporazum Sto Imam, ali radije taj JA ¢e évrsto drzati znanje 
kako to znati te ine biti lukav in te dani od duhovni varka. 


20. Taj te ¢e donijeti duhovni snaga i ponuditi mene tako da 
JA nece biti dio ognjevit Jesen Daleko ili od bilo koji pokret 
Sto bi bilo produhovljeno krivotvoren novac vama i u va 
Svet Rijeé 


21. Da ako ima je iSta taj Imam ispunjavanja u mojem Zivot 
, ili bilo koji put taj Imam ne odgovaranje vama kao JA 
trebaju imati i da je koji se moZe sprijeciti mene sa ili 
hodanje sa te , ili vlasniStvo sporazum , taj te Ce donijeti oni 
predmet / reakcija / dogadaj leda u moj imati Sto protiv , 
tako da JA ἐδ odre¢i se njima in ime od Isus Krist , i svi od 
njihov efekt i posljedica , i da te Ce opet βίαν! bilo koji 
praznina ,sadness ili izgubiti nadu u mojem Zivot sa Ono Sto 
pruza uZitak dana Gospodar , i da JA bi bilo vise fokusirati 
na znanje to udarac te mimo Citanje tvoj rije¢ , Biblija 


22. Taj te Ce OpenBSD moj o¢i tako da JA bi bilo u 
mogucnosti to jasno vidjeti i prepoznati ako ima Velik 
Varka o Duhovni tema , kako to shvatiti ovaj fenomen ( ili 
te dogadaj ) from Biblijski perspektiva , i da te ¢e 
popuStanje mene mudrost to znati i tako dalje taj JA htijenje 
naucite kako pomoé moj prijatelj i voljen sam sebe ( 
odnosni ) ne biti dio it. 


23. Taj te δ osigurali da jedanput moj o¢i jesu OpenBSD i 
moj imati Sto protiv shvatiti duhovni izrazajnost od tekuci 
dogadaj uzimanje mjesto u svijetu , taj te Ce pripremiti moj 
srce to prihvatiti tvoj istina , i da te Ge pomocé mene shvatiti 
kako prona¢i hrabrost i snaga preko tvoj Svet Rije¢ , Biblija. 
In ime od Isus Krist , JA traZiti te predmet potvrditi moj 


Zelja biti slozno tvoj htijenje , i Ja sam iskanje tvoj mudrost i 
to imati hatar dana Istina Da 


Vise podno Stranica 
Kako to imati Vje¢an Zivot 


Mi jesu veseo ako ovaj rub ( od moljenje molba to Bog ) je 
u mogucnosti to pomoci te. Mi shvatiti ovaj mozda nece biti 
najbolji ili vecina djelotvoran prevodenje. Mi shvatiti koji su 
mnogobrojan razlicit putevi od istiskivanje misao i rijec. 
Ukoliko imati sugestija za bolji prevodenje , ili ukoliko ¢e 
voljeti uzeti malolitraZan iznos od tvoj vrijeme to poslati 
sugestija nama , te htijenje biti pomoc tisuca od ostali narod 
isto tako , koji Ce onda Citanje oplemenjen prevodenje. Mi 
vise puta imati Nov Oporuka raspoloZiv u να jezik ili in 
jezik koji su rijedak ili star. Ako ste obliéje za Nov Oporuka 
in specifi¢an jezik , ugoditi korespondirati nas. Isto tako , mi 
iStanje istinabog i pokuSati komunicirati taj katkada , mi 
obaviti ponuda knjiga koji nisu Slobodan i da obaviti troSak 
novac. 


Ali ukoliko ne moéi priuStiti neki od oni elektronski knjiga , 
mi moZe vise puta obaviti izmjena od elektronski knjiga za 
pomoé sa prevodenje ili prevodenje funkcionirati. Nemate 
biti koji se odnosi na zvanje radnik , samo jedan dan 
pravilan osoba tko je zainteresirana za pomoc. Te trebaju 
imati racunalo ili te trebaju imati pristup to ra¢unalo at tvoj 
lokalni knjiZnica ili fakulteti ili sveuéiliSta , otada oni obi¢éno 
imati bolji povezivanje to Internet. MoZete isto tako obi¢éno 
utemeljiti tvoj posjedovati osobni SLOBODAN elektroni¢ka 
posta raCun odlaskom na mail.yahoo.com 


Ugoditi uzeti tren pronaci elektroni¢ka posta adresa smjestiti 
na dnu ili kraj od ovaj stranica. Nadamo se te htijenje poslati 
elektroni¢ka poSta nama , ako ovaj je od pomo¢ ili 
hrabrenje. Mi isto tako hrabriti te to kontakt nas zabrinutost 
Elektronski Knjiga koju nudimo koji su sa troSak , i 
slobodan. 


Mi obaviti imati mnogobrojan knjiga in stran jezik , ali mi 
ne uvijek mjesto njima to primiti elektronski ( preuzimanje 
datoteka ) jer mi jedini izraditi raspoloziv knjiga ili tema 
koji su preko molba. Mi hrabriti te to nastaviti to moliti to 
Bog i to nastaviti nauciti o Njemu mimo Citanje novim 
Oporuka. Mi dobrodoSli na tvoj pitanje i komentirajte mimo 
elektroni¢ka poSta. 


KEKE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χὰ ἃ ἃ ἃ 


CZECH CZECH TCHEK 


Czech Prayer Modlitba Kristian jezuita Kristus az k Buh Jak 
Modlit Buh pocinovat slyset modlitba k ptat Buh darovat 
pomoci mne 


Czech - Prayer Requests (praying / Talking) to God - 
explained in Czech Language 


Mluveni az k Buh, ¢len uréity Stvofitel of Glen uréity 
Soubor , €len uréity Hospodin : 

1. aby tebe chtél bych darovat aZ k mne Clen urcity kuraz az 
k modlit €len urcity majetek aby Nemusim az k modlit 

2. aby tebe chtél bych darovat az k mne Clen urcity kuraZ az 
k domnivat se tebe a prijmout jaky tebe potfeba az k jednat 
ma duch , misto mne povySit ja s4m vule ( cil ) nad tvuj. 


3. aby tebe chtél bych darovat mne pomoci az k ne dovolit 
ma bat se of ¢len urcity neznama aZ k stat se Clen urcity 
odpustit , i €len urcity baze do mne rozchazet se v nazorech 
slouzit you. 


4. aby tebe chtél bych darovat mne pomoci az k vidét a az k 
dostat instrukce jak? az k mit Clen urcity duchovni sila 
Nemusim ( docela tvuj slovo len uréity Bible ) jeden ) do 
€len urcity prihoda vpied a Ὁ ) do ja sam osobni duchovni 
cesta. 


5. Aby tebe Β΄ chtél bych darovat mne pomoci aZ k 
potfeba az k slouzit Tebe vice 6. Aby tebe chtél bych 
pripomenout komu mne az k rozmlouvat s tebe prayerwhen 
) JA am zmaieny ¢i do nesnaz , misto trying a% k analyzovat 
majetek ja sam ale docela ma lidsky sila. 


7. Aby tebe chtél bych darovat mne Moudrost a jeden srdce 
πάκυρ 5 Biblicky Moudrost tak, Ze JA chtél bych slouZit 
tebe vice efektivni. 8. Aby tebe chtél bych darovat mne 
jeden poruéit aZ k uéeni tvij slovo , Elen uréity Bible , ( 
Novy zakon Evangelium of Jan ), dale jeden osobni baze 


9, aby tebe chtél bych darovat pomoc aZ k mne tak, Ze JA 
am schopny az k oznameni majetek do ¢len urcity Bible ( 
tvuj slovo ) kdo Dovedu co se mé tyée byt v poméru k sem 
tam , to posta¢i pomoci mne dovidat se jaky tebe potfeba 
mune aZ k zavrazdit ma duch. 


10. Aby tebe chtél bych darovat mne celek bystrost , aZ k 
dovidat se jak? az k jasné se vyjadfit az k jini kdo tebe ar, a 
aby JA chtél bych byt schopny aZ k dostat instrukce jak? aZ 
k dostat instrukce a vRdRt jak? a% k postavit se za tebe a 
tvuj slovo ( ¢len urcity Bible ) 


11. Aby tebe chtél bych nést lid ( €i websites ) do ma duch 
kdo potieba εξ k vRdRt tebe , a kdo ar silny do jejich ptesny 
dohoda of tebe ( bith ); a Aby tebe chtél bych nést lid ( Gi 
websites ) do ma duch kdo ville byt schopny aZ k dodat 
mysli mne az k presny dostat instrukce jak? aZ k délit Clen 
urcity Bible Pismo svaté pravda (2 Bazlivy 215:). 


12. Aby tebe chtél bych pomoci mne az k dostat instrukce aZ 
k mit celek dohoda kolem kdo Bible liéeni is nejlépe , kdo is 
nejéetnéjsi pfesny , a kdo 3sg.préz.od have €len urcity 
nejcetnéjsi duchovni sila & mnozstvi , a kdo li¢eni souhlasi 
jit s duchem Casu original rukopis aby tebe dychat Clen 
urcity spisovatele of Novy zakon az k psat. 


13. Aby tebe chtél bych darovat pomoci az k mne az k 
cviceni ma Cas do jeden blaho cesta , a rozchazet se v 
nazorech zpustoSit ma ¢as dale Chybny ¢i hladovy metody 
aZ k brat blizky aZ k Buh ( kdyby ne ar ne opravdu Biblicky 
), a kde those metody napsat ne dlouha hlaska Cas Ci 
{lastingllstalylltrvaly} } duchovni nést ovoce. 


14. Aby tebe chtél bych darovat pomoc az k mne az k 
dovidat se jaky aZ k hledat do jeden cirkev ¢i jeden bydlisté 
of uctivant , jaky rody of otazky az k ptat se , a aby tebe 
chtél bych pomoci mne az k nalez vérici Ci jeden duchovni 5 
celek duchovni moudrost misto bezstarostny ¢i chybny 
odpovida. 

15. aby tebe chtél bych byt pricinou mne na pamétnou az k 
memorovat tvij slovo élen uréity Bible ( jako takovy Riman 
8), tak, Ze Dovedu mit ono do ma srdce a mit ma mysl 
pripraveny , a byt hbity az k darovat neuré. Clen byt v 
souhlase s jini of Clen urcity nadéje aby Mam u sebe tebe. 


16. Aby tebe chtél bych nést pomoci az k mne tak, Ze ja sam 
bohoslovi a doktrina aZ k souhlasit s tvuj slovo , Elen urcity 


Bible a aby tebe chtél bych stale byt pomoci mne vRdRt 
jak? ma dohoda of doktrina pocinovat byt opravit tak, Ze ja 
sam duch lifestyle a dohoda odroéit az k byt blizky k 
jakému téelu tebe potieba ono az k byt pro mne. 


17. Aby tebe chtél bych nechranény ma duchovni jasnozieni 
(konec ) ¢im dale, tim vice , a aby kde ma dohoda ¢i 
chapavost of tebe is ne presny , aby tebe chtél bych pomoci 
mne az k dostat instrukce kdo Jezuita Kristus opravdu is. 


18. Aby tebe chtél bych darovat pomoci a% k mne tak, Ze JA 
chtél bych byt schopny az k oddéleny jakykoliv chybny 
obiad kdo JA mit divéra dale , dle tviij cely doktrina do élen 
uréity Bible , jestli vilbec of jaky JA am nasledujici is ne of 
Buh, Ciis proti Cemu jaky tebe potieba aZ k ucit us kolem 
nasledujici tebe. 


19. Aby jakykoliv dohnat of neStésti chtél bych ne odebrat 
jakykoliv duchovni dohoda kdo JA mit , aby ne dosti aby JA 
chtél bych drzet élen uréity znalost éeho jak? δ k vRdRt 
tebe a rozchazet se v nazorech byt klamat do tezaury days of 
duchovni klam. 


20. Aby tebe chtél bych nést duchovni sila a pomoci az k 
mne tak, Ze JA vule rozchazet se v nazorech byt Cast of 
notablové Klesani Pryé ¢i of jakykoliv pohyb kdo chtél bych 


byt duchovo falSovat aZ k tebe a aZ k tvij Svaty Slovo 


21. Aby -li tam is cokoli aby JA mit utahany ma duch,, éi 
jakkoli aby JA mit ne dotazovand osoba az k tebe a¢koliv 
Sel bych mit a to jest opatieni mne dle jeden nebo druhy 
kraceni 5 tebe , Ci having dohoda , aby tebe chtél bych nést 
those majetek / citlivost pristroje / prihoda bek do ma mysl , 
tak, Ze JA chtél bych nectit barvu je jménem koho Jezuita 
Kristus , a celek of jejich dojem a dosah , a aby tebe chtél 


eos 


bych dat na drivéjsi misto jakykoliv emptiness ,sadness ¢i 


beznadéjnost do ma duch jit 5 duchem €asu Radost of ¢len 
urcity Hospodin , a aby J chtél bych byt vice lozisko dale 
ucenost az k doprovazet tebe do éetba tvuj slovo , Bible 


22. Aby tebe chtél bych nechranény probuh tak, Ze JA chtél 
bych byt schopny az k jasné vidét a pochopit -li tam is jeden 
Celek Klam kolem Duchovni namét , jak? aZ k dovidat se 
tato prechodny ( ¢i tezaury prihoda ) dle jeden Biblicky 
perspektiva , a aby tebe chtél bych darovat mne moudrost aZ 
k vRdRt a tak, Ze JA ville dostat instrukce jak? poslouzit 
jidlem ma druh a Amor sam ( pribuzni ) ne byt Cast of it. 


23. Aby tebe chtél bych pojistit aby druhdy probth ar 
nechranény a ma mysl dovidat se Clen urcity duchovni 
vyznam of béh prthoda dobyti bydlisté do Clen uréity svét , 
aby tebe chtél bych chystat se ma srdce az k pfijmout tvuj 
pravda , a aby tebe chtél bych pomoci mne dovidat se jak? 
az k nalez kuraz a sila docela tvij Svaty Slovo , Elen uréity 
Bible. Jménem koho Jezuita Kristus , JA tazat se na tezaury 
majetek bifmovat m4 porucit aZ k byt doma souhlas tviij 
vule , a JA am ptané se do tvijj moudrost a az k mit jeden 
laska ke komu Elen urcity Pravda Amen 


Vice v €len urcity Dno of Blok 
Jak? az k mit Nekoneény Duch 


My ar rad -li tato barevny pruh of modlitba dotaz aZ k Buh 
is schopny az k pomahat tebe. My dovidat se tato moci ne 
byt Clen urcity nejlépe Ci nejéetnéjsi efektivni desifrovani. 
My dovidat se tamhleten ar mnoho neobvykly cesty of 
interpretace domnéni a slova. -li tebe mit jeden navrh do 


jeden lépe deSifrovani , Ci -li tebe chtél bych do téZe miry az 


k brat jeden maly Cinit of ἐν} Cas aZ k poslat navrhy δζ k us 
, tebe vule byt porce jidla tisic of druhy lid rovnéZ , kdo ville 
nékdy Cist Clen urcity opravit desifrovani. My Casto mit 
jeden Novy Posledni vule piistupny do tvuj jazyk ¢i do 
jazyk aby ar nedovareny ¢i davny. -li tebe ar hledét do jeden 
Novy Posledni vile do jeden specificky jazyk , byt prijemny 
psat az k us. Rovnéz , my potfeba az k jisté a namahat az k 
byt ve styku aby nékdy , my Cinit nabidka blok aby ar ne 
Drzy a aby Cinit cena penize. 


Aby ne -li tebe délostielectvo pritok néjaky of those 
elektronicky blok , my pocinovat €asto Cinit neuré. €len 
burza of elektronicky blok do pomoci 5 deSifrovant ¢i 
desifrovani prace. Tebe Cinit ne mit az k byt jeden odborny 
déInik , ale jeden pofadny osoba kdo is obchod do porce 
jidla. Tebe poZadovat mit jeden pocitaé ci tebe pozadovat 
mit pristup az k jeden poéitaé v tvij lokalka knihovna ¢i 
akademie ¢i univerzita , od té doby those obvykly mit lépe 
klientela az k €len ur¢ity internovana osoba. Tebe pocinovat 
rovnéz obvykly upevnit ἐνῇ] drahy osobni DRZY 
elektronicka poSta téet do existujici az k mail.yahoo.com 


Byt prfjemny brat jeden dileZitost aZ k nalez len urcity 
elektronicka poSta adresovat nalézt v Clen urcity dno ¢i Clen 
urcity cil of tato blok. My nadéje tebe vile poslat 
elektronicka poSta az k us , -li tato is of pomoci ¢i podpora. 
My rovnéz dodat mysli tebe az k dotyk us pokud jde o 
Elektronicky Blok aby my nabidka aby ar bez cena, a drzy. 


My init mit mnoho blok do cizi jazyk , aby ne my Cinit 
nékdy bydliSté je az k dostat electronically ( zavadént ) 
ponévadz my ale délat pristupny Clen ur¢éity blok ¢i Clen 
urcity namét aby ar Clen urcity nejéetnéjsi dotaz. My dodat 
mysli tebe aZ k stale byt modlit az k Buh a aZ k stale byt 


dostat instrukce kolem Jemu do éetba Novy zakon. My vitat 
tvuj otazky a poznamky do elektronicka poSta. 


ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ ἃ ἃ 


Drogi Βόρ, Dziekuje 6w ten Nowy Testament 
ma byt zwolniony byle tylko jestesmy able wobec nauczy¢ 
816 liczniejszy okoto ty. Prosze mi poméc ludzie 
odpowiedzialny pod katem wykonaniem ten Elektroniczny 
ksiazka rozporzadzalny. 


Prosz¢ mi pomoc im zosta¢é wyptacalny praca umocowany , 
i zrobi¢ liczniejszy Elektroniczny ksiazki rozporzadzalny 
Prosze mi poméc im wobec mie¢ wszystko ten zasoby , ten 
pieniadze , ten 5118 i ten czas 6w oni potrzebowa¢ w klasa 
zostaé wyptacalny utrzymywa¢ dziatanie pod katem Ty. 
Prosz¢e mi poméc é6w όνν jestescie obowigzek od ten druzyna 
Ow wspoipracownik im u an codzienny podstawa. 


Podobaé sie dawac im ten sita wobec kontynuowa€¢ i dawac 
kazdy od im ten duchowy zgoda pod katem ten praca éw ty 
potrzeba im wobec czyni¢. Prosze mi poméc kazdy od im 
wobec nie miec¢ strach i wobec zapamietac 6w jestes ten 
Bog ktéry odpowiedzi modlitwa i ktory jest w koszt od 
wszystko. JA btagac¢ éw ty bytby zachecaé im , i éw ty 
ochrania¢ im , i ten praca & ministerstwo 6w oni 88 zajety. 
JA btaga¢ 6w ty bytby ochraniac im z ten Duchowy Sity 
zbrojne albo inny przeszkody 6w kulisy szkoda im albo 
powolny im w dot. Prosze mi poméc podezas JA uzywaé 
ten Nowy Testament wobec takze pomysle¢ od ludzie ktory 
mie¢ wykonane ten wydanie rozporzadzalny , byle tylko JA 


puszka metalowa modli¢ si¢ za im i tak oni puszka 
metalowa robi¢ w dalszym ciagu wspdotpracownik 


liczniejszy spoteczenstwo JA blagac éw ty bytby dawaé mi 
pewien mitogé od tw6j Swiety Wyraz ( ten Nowy Testament 
), 1 ow ty bytby dawac mi duchowy madros¢ i orientacja 
wobec zna¢ ty polepszy¢ i wobec rozumieé ten okres 6w 
jestesmy zyjacy w. Prosze mi poméc wobec Ζηδό jak wobec 
zawierac Ζ transakcje ten trudnosci é6w JA jestem 
skonfrontowany rezygnowaé codziennie. 


Lord Bég , Wspotpracownik mi wobec potrzeba wobec znaé 
ty Polepszy¢ i wobec potrzeba wobec wspétpracownik inny 
Chrzescijanie w m6j powierzchnia i wokoto ten Swiat. 

JA blaga¢ όν ty bytby dawa¢ ten Elektroniczny ksiazka 
druzyna i 6w ktory praca od pajeczyny i όνν ktéry 
wspotpracownik im tw6j madrosc¢. JA blagac éw ty bytby 
wspotpracownik ten indywidualny cztonki od ich rodzina (i 
m6j rodzina ) wobec nie byé duchowo zwodzit , oprécz 
wobec rozumie¢ ty i ja wobec potrzeba wobec uznawac i 
nastepowac po ty w na wszelki sposob. i JA zapytac ty 
wobec czyni¢ tych rzeczy na Boga Jezus , Amen , 


ἃ δ ὰ ἃ Χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ EEE EEEEEEKEEE 
KEE Χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χὰ ἃ χὰ ἃ χὰ ἃ ἃ ἃ 


Slovenian PRYOQYa70T7 


Slovenian - Prayer Requests (praying / Talking) to God - 
explained in Slovenian Language 


Slovenian prayer jezuit Kristus molitev Bog kako prositi kako moci 
Slisati svoj zaprositi podati ponuditi komu kaj mi 


pri aparatu imeti se za boga , tvorec od vsemirje , bog : 


1. to vi hoteti izrociti mi pogum prositi stvari to rabim 
prositi 


2. to vi hoteti izrociti mi pogum v vernik vi ter uvazevati 
kakSen hoée8 vzdrZati svoj Zivljenje , namesto mi 
navduSenje svoj lasten hoteti (namen ) zgoraj va8. 


3. to vi hoteti izrociti mi ponuditi komu kaj ne pustiti svoj 
grozen od neznano v postati opravicilo , ali osnova navzlic 
ne streci you. 

4. to vi hoteti izroéiti mi ponuditi komu kaj zagledati ter 
zvedeti kako imeti bozji zakon ¢vrstost rabim ( skozi γα 
izraziti z besedami biblija ) a ) zakaj pripetljaj spredaj ter b ) 
zakaj svoj lasten oseben netelesen potovanje. 

5. to vi Bog hoteti izrociti mi ponuditi komu kaj biti brez 
streCi vi vee 

6. to vi hoteti spomniti se mi pogovarjati se vi prayerwhen ) 
jaz sem uni¢en ali v tezava , namesto tezaven odlo¢iti stvari 
sebi Sele skozi svoj CloveSki ¢vrstost. 

7. to vi hoteti izrociti mi modrost ter a sr¢ika poln Biblical 
modrost tako da jaz hoteti zaéetni udarec z Zogo vi vec 
razpoloZljiv. 


8. to vi hoteti izrociti mi a zahteva Studirati vaS izraziti z 
besedami , biblija , ( novi testament evangelij od John ), 
naprej a oseben osnova 

9. to vi hoteti izrociti pomoé mi tako da morem opaziti 
stvari v biblija ( να izraziti z besedami ) kateri morem 
osebno tikati se €esa , ter to zadostuje pomoé mi razumeti 
kakSen vi biti brez mi uganjati v svoj Zivljenje. 

10. to vi hoteti izrociti mi velik bistroumnost , v razumeti 
kako razlagati drugim kdo vi ste , ter to jaz domiSljavec 
zmozen zvedeti kako zvedeti ter znanje kako stati pokoncu 
zakaj vi ter va8 izraziti z besedami ( biblija ) 

11. to vi hoteti privleci narod (ali websites ) v svoj Zivljenje 
kdo biti brez znati vi , ter kdo ste krepek v svoj natanéen 
razumeven od vi ( Bog ); ter to vi hoteti privle¢i narod (ali 
websites ) v svoj Zivljenje kdo hoteti obstati zmozen v 
podzigati mi v natanéen zvedeti kako razpreti biblija izraziti 
z besedami od resnica (2 plaSljiv 215:). 

12. to vi hoteti pomoé mi zvedeti imeti velik razumeven 
priblizno kateri biblija prevod je najprimernejgi , kateri je 
najve¢ natanéen , ter kateri has najve¢ netelesen €vrstost & 
sila , ter kateri prevod strinjati se s samorasel rokopis to vi 
vdihniti pisec od novi testament pisati. 

13. to vi hoteti izroéiti ponuditi komu kaj mi rabiti svoj ¢as 
Υ ἃ dober izuriti za hojo ali jeZo po cesti , ter ne v 
razsipavati svoj Cas naprej napacen ali puhel metoda 
zadobiti sklepnik v Bog ( €e Ze ne ste ne resni¢no Biblical ), 
ter kraj oni metoda predelki ne dolg pogoj ali trajen 
netelesen sadje. 

14. to vi hoteti izrociti pomoé mi v razumeti kakSen iskati v 
a cerkvica ali a mesto od €astiti , kakSen milosten od 
vpraSanje zaprositi , ter to vi hoteti pomoé mi najti vernik ali 
a pastor s velik netelesen modrost namesto neprisiljen ali 
napacen odgovor. 

15. to vi hoteti vzrok mi spomniti se nauCciti se na pamet vas 
izraziti z besedami biblija ( kot na primer retoromanski 8), 
tako da morem Zivljati to v svoj sr¢ika ter Zivljati svoj srce 


pripravljen , ter obstati radovoljen podati odgovor drugim 
od upanje to imam pribliZno vi. 

16. to vi hoteti privleci ponuditi komu kaj mi tako da svoj 
lasten teologija ter nauk ujemati se s va8 izraziti z besedami 
, biblija ter to vi hoteti vzdrznost v pomoé mi znanje kako 
svoj razumeven od nauk moéi obstati izpopolniti tako da 
svoj lasten Zivljenje lifestyle ter razumeven vzdrZnost to live 
at warefare with s.o. sklepnik eemu vi biti brez to v obstati 
navzlic. 

17. to vi hoteti plan svoj netelesen vpogled ( sklep ) bolj in 
bolj , ter to kraj svoj razumeven ali zaznavanje od vi ni 
natancen , to vi hoteti pomoé mi zvedeti kdo jezuit Kristus 
resnicno je. 

18. to vi hoteti izrociti ponuditi komu kaj mi tako da jaz 
domiSljavec zmoZen razstati se poljuben napaéen cerkveni 
obredi kateri imam odvisnost naprej , 5 vaS veder 
poucevanje v biblija , ἔθ sploh kateri od kakSen jaz sem 
sledeé ni od Bog , ali je nasprotno eemu kakSen ho¢eS uciti 
nas priblizno sledeé vi. 

19. to poljuben vojna sila od zlo hoteti ne odvzeti poljuben 
netelesen razumeven kateri imam , Sele precej to jaz hoteti 
obdrZati znanost od kako znati vi ter ne v obstati goljufati 
dandanes od netelesen prevara. 

20. to vi hoteti privleci netelesen €vrstost ter ponuditi komu 
kaj mi tako da noéem v obstati del od velika gospoda 
padanje stran ali od poljuben tok kateri domi8ljavec 
netelesen ponarejen vam na uslugo ter v va8 svet izraziti z 
besedami 

21. to ἔθ je ni¢ to imam velja v svoj Zivljenje , ali vsekakor 
to imam ne odgovor vam na uslugo kot jaz should Zivljati 
ter to je preprecljiv mi s vsak izmed obeh peSaéenje z vami , 
ali imetje razumeven , to vi hoteti privle¢i oni stvari / 
odgovor / pripetljaj prislon v svoj srce , tako da jaz hoteti 
odre¢i se jih v imenu ljudstva, usmiljenja itd. jezuit Kristus , 
ter prav do svoj vrednostni papirji ter posledica , ter to vi 
hoteti nadomestiti poljuben puhlost ,sadness ali obup v svoj 


Zivljenje s veselje od bog , ter to jaz domi8ljavec vet ZariSée 
naprej ucenje slediti vi z Citanje vaS izraziti z besedami , 
biblija 


22. to vi hoteti plan svoj o¢i tako da jaz domiSljavec zmozen 
v jasno zagledati ter pred sodi8¢em se pismeno obvezati ἔθ 
je a velik prevara priblizno netelesen predmet , kako v 
razumeti to fenomen ( ali od this pripetljaj ) 5 a Biblical 
perspektiven , ter to vi hoteti izrociti mi modrost znati ter 
tako da bom se uCil kako v pomoé svoj prijateljstvo ter 
ljubezen sam sebe, sebi, se ( Zlahta ) ne obstati del od it. 


23. to vi hoteti zavarovati to neko€ svoj οὔ! ste odpira€ ter 
SVOj srce razumeti bozji zakon pomen od tok pripetljaj 
taking mesto na svetu , to vi hoteti pripraviti se svoj srcika 
vzeti vaS resnica , ter to vi hoteti pomoé mi razumeti kako 
najti pogum ter évrstost skozi vaS svet izraziti z besedami , 
biblija. v imenu ljudstva, usmiljenja itd. jezuit Kristus , jaz 
prositi od this stvari potrditi svoj zahteva v biti znotraj 
pogodba va hoteti , ter vpraSam zakaj vaS modrost ter imeti 
a ljubezen od resnica Amen. 


γε pravzaprav od stran 
kako imeti veten Zivljenje 


mi smo vesel ἔξ to zapisati v seznam (od molitev prosnja v 
Bog ) je zmozen pomagati vi. mi razumeti to maj ne obstati 
najboljsi ali najveé uspeSen prevod. mi razumeti to so veliko 
razli¢en ways od iztisljiv mnenje ter izraziti z besedami. Ce 
vi Zivljati a nasvet zakaj a raj8i prevod , ali ἔθ vi hoteti vse 
biti zavzeti a tesen znesek od va8 Cas poSiljati nasvet v nas , 
bos pomaganje tisoé od drugi narod tudi , kdo hoteti torej 
Citanje izpopolniti prevod. mi pogosto Zivljati a nova zaveza 


pri roki v va8 jezik ali v jezik to ste redek ali star. Ce isCeS a 

nova zaveza v a poseben jezik , prosim napisati rabiti. tudi , 

mi biti brez v obstati varen ter zaéeti v biti obhajan to véasih 
, mi delati oferirati knjiga to ste ne prost ter to delati stroSek 
penez. 


Sele Ce vi ne morem privoSs¢iti si nekaj tega oni elektronski 
knjiga , mi moi pogosto delati mena od elektronski knjiga 
zakaj pomoé s prevod ali prevod opus. vi nikar ne Zivljati to 
live at warefare with s.o. a poklicen delavec , Sele a reden 
oseba kdo je zavzet v pomaganje. vi should Zivljati a 
racunalo ali vi should Zivljati postranski v a racunalo v va 
tukajSnji knjiZnica ali viSja gimnazija ali univerza , odkar 
oni navadno Zivljati rajSi vez v stazist v bolni8nici. vi ποι 
tudi navadno ustanoviti vaS lasten oseben prost elektronski 
verizna srajca racun z tekoé v mail.yahoo.com 


prosim zalotiti a vaZnost za odkriti elektronski veriZzna srajca 
ogovor poiskati pravzaprav ali prenehati od to stran. mi 
upanje boS poslal elektronski verizZna srajca v nas , Ce to je 
od pomo€ ali encouragement. mi tudi podZigati vi v zveza 
nas zadeven elektronski knjiga to mi oferirati to ste ἔθ ne 
stroSek , ter prost. 


mi delati Zivljati veliko knjiga v tuji jeziki , Sele mi nikar ne 
zmeraj mesto jih sprejeti electronically ( travnato gri¢evje ) 
zato ker mi Sele izdelovanje pri roki knjiga ali predmet to ste 
najve¢ prosnja. mi podzigati vi v vzdrznost prositi v Bog ter 
v vzdrznost zvedeti priblizno njega z Citanje novi testament. 
mi izre¢i dobrodoSlico va8 vpraSanje ter razloZiti z 
elektronski veriZna srajca. 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ EE EERE 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὶ δὰ ἃ δὰ ἃ 


srékan Bog , the same to to nova 
zaveza has been izpust tako da mi smo 


zmozen zvedeti vec priblizno vi. prosim pomoé preprosti 
ljudje odgovoren zakaj izdelava to elektronski knjiga pri 
roki. 

prosim pomoé jih premo¢i opus nagel , ter izdelovanje vec 
elektronski knjiga pri roki prosim pomoé jih imeti vsi 
sredstvo , penez , évrstost ter ¢as to oni potreba zato da 
obstati zmozen vzdrZevati ki dela zakaj vi. 

prosim pomoé€ oni to ste del od skupina to pomoé jih naprej 
vsakdanji osnova. prosim izro¢citi jih €vrstost v vzdrznost ter 
izrociti vsakteri od jih bozji zakon razumeven zakaj opus to 
vi biti brez jih uganjati. prosim pomoé vsakteri od jih v ne 
Zivljati strah ter spomniti se to vi ste Bog kdo odgovor 
molitev ter kdo je v ukaz od vse. 

jaz predlagati da vi hoteti podZigati jih , ter to vi zavarovati 
jih , ter opus & ministrstvo to oni so zaposlen s im. jaz 
predlagati da vi hoteti zavarovati jih s netelesen vojna sila 
ali drugi zapreka to strjena lava Skoda jih ali poéasi vozite 
jih niz. prosim pomoé mi Cas jaz raba to nova zaveza v tudi 
pretehtati od preprosti ljudje kdo Zivljati narejen to naklada 
pri roki , 

tako da morem prositi za jih ter tudi oni mo¢i vzdrznost v 
pomoé ve¢ narod jaz predlagati da vi hoteti izrociti mi a 
ljubezen od να svet izraziti z besedami ( novi testament ), 
ter to vi hoteti izroéiti mi netelesen modrost ter bistroumnost 


znati vi rajsi ter v razumeti epoha od €as to mi smo Zivljenje 
v. 

prosim pomoé mi znati kako v obravnavati teZek to jaz sem 
soociti s vsak dan. lord Bog , pomoé mi hoteti znanje vi γα] δ! 
ter hoteti pomoé drugi krSéanski v svoj area ter po svetu. 

jaz predlagati da vi hoteti izrociti elektronski knjiga skupina 
ter oni kdo opus naprej tkalec ter oni kdo pomoé jih vas 
modrost. jaz predlagati da vi hoteti pomoé poedinec 
€lanstvo od svoj rodbina ( ter svoj rodbina ) v ne obstati 
netelesen goljufati , Sele v razumeti vi ter hoteti uvazevati 
ter slediti vi v sleherni izuriti za hojo ali jeZo po cesti. ter jaz 
zaprositi Vi uganjati od this stvari v imenu ljudstva, 
usmiljenja itd. jezuit , Amen , 


KEE δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ Χὰ ἃ χὰ ἃ ἃ ἃ ἃ ἃ ἃ 


mahal diyos 9 pasalamatan ka atipan ng pawid ito 
bago testamento may been pakawalan pagayon atipan ng 
pawid tayo ay able sa mag-aral laling marami buongpaligid 
ka. masiyahan tumulong ang mga tao may pananagutan 
dahil sa making ito Electronic book makukuha. masiyahan 
tumulong kanila sa maaari able sa gumawa ayuno , at gawin 
laling marami Electronic books makukuha masiyahan 
tumulong kanila sa may lahat ang mapamaraan , ang salapi , 
ang lakas at ang takdaan ng oras atipan ng pawid sila 
mangilangan di iutos sa maaari able sa tago gumawa dahil 
sa ka. 

masiyahan tumulong those atipan ng pawid ay mahati ng 
ang itambal atipan ng pawid tumulong kanila sa isa pang- 
araw-araw batayan. masiyahan bigyan kanila ang lakas sa 
mapatuloy at bigyan bawa't isa ng kanila ang tangayin pang- 
unawa dahil sa ang gumawa atipan ng pawid ka magkulang 


kanila sa gumawa. masiyahan tumulong bawa't isa ng kanila 
sa hindi may katakutan at sa gunitain atipan ng pawid ka ay 
ang diyos sino sumagot dasal at sino ay di pagbintangan ng 
lahat ng bagay. 

ako magdasal atipan ng pawid ka would palakasin ang loob 
kanila , at atipan ng pawid ka ipagsanggalang kanila , at ang 
gumawa & magkalinga atipan ng pawid sila ay kumuha di. 
ako magdasal atipan ng pawid ka would ipagsanggalang 
kanila sa ang tangayin pilitin o iba sagwil atipan ng pawid 
could saktan kanila o slow kanila itumba. 

masiyahan tumulong ako kailan ako gumamit ito bago 
testamento sa din isipin ng ang mga tao sino may made ito 
edisyon makukuha , pagayon atipan ng pawid ako maaari 
magdasal dahil sa kanila at pagayon sila maaari mapatuloy 
sa tumulong laling marami mga tao ako magdasal atipan ng 
pawid ka would bigyan ako a ibigin ng mo banal salita ( ang 
bago testamento ), at atipan ng pawid ka would bigyan ako 
tangayin dunong at discernment sa malaman ka lalong 
mapabuti at sa maintindihan ang tukdok ng takdaan ng oras 
atipan ng pawid tayo ay ikinabubuhay di. 

masiyahan tumulong ako sa malaman paano sa makitungo 
kumuha ang mahirap hindi madali atipan ng pawid ako ay 
confronted kumuha bawa't araw. panginoon diyos , 
tumulong ako sa magkulang sa malaman ka lalong mapabuti 
at sa magkulang sa tumulong iba binyagan di akin malawak 
at sa tabi-tabi ang daigdig. ako magdasal atipan ng pawid ka 
would bigyan ang Electronic book itambal at those sino 
gumawa sa ang website at those sino tumulong kanila mo 
dunong. 


ako magdasal atipan ng pawid ka would tumulong ang isang 
tao pagkakasapi ng kanila mag-anak ( at akin mag-anak ) sa 
hindi maaari spiritually dayain , datapuwa't sa maintindihan 
ka at sa magkulang sa tanggapin at sundan ka di bawa't 
daan. at ako humingi ka sa gumawa tesis bagay di ang 
pangalanan ng heswita , susugan , 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ KEEEKEEE 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὰ 


Armas Jumala , Kiittaa te etta nyt kuluva 
Veres Jalkisdad6s has esittémislupa joten etta me 
aari eteva jotta kuulla enemméan jokseenkin te. 


Haluta auttaa ihmiset edesvastuullinen ajaksi ansaitseva nyt 
kuluva Elektroninen kirjanpidollinen saatavana. Haluta 
auttaa heidat jotta olla eteva jotta aikaansaada paastota , ja 
ehtia enemman Elektroninen luettelossa saatavana Haluta 
auttaa heidat jotta hankkia aivan varat , raha , kesto ja aika 
ettaé he kaivata kotona aste jotta olla eteva jotta elatus 
tydskentely ajaksi Te. 


Haluta auttaa ne etta aari erité -lta joukkue etta auttaa heidat 
model after by jokapaivainen kivijalka. Haluta kimmoisuus 
heidat kesto jotta jatkaa ja kimmoisuus joka -lta heidat 
henki- ymméartavadinen ajaksi aikaansaada etta te haluta 
heidat jotta ajaa. 


Haluta auttaa joka -Ita heidét jotta ei hankkia pelata ja jotta 
muistaa etta te aari Jumala joka tottelee nimea hartaushetki 
ja joka on kotona hinta -lta kaikki. I-KIRJAIN pyytaa 
hartaasti etté te edistaéa heidat , ja ett te suojata heidat , ja 
aikaansaada & ministerikausi etté he aari varattu kotona. I- 
KIRJAIN pyytéa hartaasti etta te suojata heidat polveutua 
Henki- Joukko eli toinen este etté haitta heidiat eli hitaasti 
heidat ποι. Haluta auttaa we jahka I-KIRJAIN apu nyt 
kuluva Veres Jalkisaad6s jotta kin ajatella -lta ihmiset joka 
hankkia kokoonpantu nyt kuluva painos saatavana , joten 
ettaé I-KIRJAIN kanisteri pyytaa hartaasti ajaksi heidat ja 


joten he kanisteri jatkaa jotta auttaa enemmiain ihmiset I- 
KIRJAIN pyytaa hartaasti etté te kimmoisuus we lempia -lta 
sinun Pyha Sana ( Veres Jalkisaadés ), ja ettaé te kimmoisuus 
ja jotta kasittaa aika -lta aika etté me aari asuen kotona. 
Haluta auttaa we jotta osata kuinka jotta antaa avulla 
hankala οἰ I-KIRJAIN olen asettaa vastakkain avulla joka 
aika. Haltija Jumala , Auttaa we jotta haluta jotta osata te 
Vedonly6ja ja jotta haluta jotta auttaa toinen Kristitty kotona 
minun kohta ja liepeilla maailma. 


I-KIRJAIN pyytaa hartaasti etta te kimmoisuus Elektroninen 
kirjanpidollinen joukkue ja ne joka aikaansaada model after 
kudos ja ne joka auttaa heidat sinun viisaus. I-KIRJAIN 
pyytaa hartaasti etta te auttaa yksil6 jasenmaara -lta heidiin 
heimo ( ja minun heimo ) jotta ei olla henkisesti eksyttaa , 
ainoastaan jotta kasittaa te ja jotta haluta jotta hyvaksya ja 
harjoittaa te kotona joka elaéméntapa. ja I-KIRJAIN anoa te 
jotta ajaa nama tavarat kotona maine -Ita Jeesus , 
Vastuunalainen , 


KK ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χ ὰ ἃ ἃ ἃ 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ὦ 


Raring Gud , Tack sjalv sa pass den har Ny 
Testamente er blitt befriaren sa fakta at vi er 
duglig till lara sig mer omkring du. Behag hjalpa mig 
folk ansvarig for tillverkningen den har Elektronisk bok 
tillganglig. 


Behag hjalpa mig dem till vara Κῦρε duktig verk fort , och 
géra mer Elektronisk bokna tillganglig Behag hjalpa mig 
dem till har alla resurserna , pengarna , den styrka och tiden 
sa pass de behov for att kunde halla arbetande till deras. 
Behag hjalpa mig den har sa pass de/vi/du/ni ar del om 
spannen sa pass hjalp dem pa en daglig basis. Behaga ger 
dem den styrka till fortsatta och ger var av dem den ande 
férstandet for den verk sa pass du vilja dem till gor. Behag 
hjalpa mig var av dem till inte har radsla och till minas sa 
pass du er den Gud vem svar bén och vem er han i lidelse av 
allting. 

JAG be sa pass du skulle uppmuntra dem , och sa pass du 
skydda dem , och den verk & ministéren sa pass de er 
forlovad i. 

JAG be sa pass du skulle skydda dem fran den Ande Pressar 
eller annan hinder sa pass kunde skada dem eller langsam 
dem ned. Behag hjaélpa mig nar JAG anvanda den har Ny 
Testamente till ocksa ténka om folk vem har gjord den har 
upplagan tillganglig , sa fakta at JAG kanna be for dem och 
sa de kanna fortsitta till hjalp mer folk JAG be sa pass du 
skulle ge mig en karlek om din Helig Uttrycka ( den Ny 
Testamente ), och sa pass du skulle ge mig ande visdom och 
discernment till veta du bittre och till f6rsta den period av 
tid sa pass vi er levande i. 

Behag hjalpa mig till veta hur till ha att g6ra med 
svarigheten sa pass JAG er stillt 6verf6r var dag. Var Herre 
och Fralsare Gud , Hjaélpa mig till vilja till veta du Battre 
och till vilja till hjalp annan Kristen i min areal och i 
omkrets det varld. JAG be sa pass du skulle ger den 
Elektronisk bok sla sig ihop och den har vem arbeta pa den 
spindelvav och den har vem hjalp dem din visdom. 

JAG be sa pass du skulle hjalp individuellt medlemmen av 
deras familj ( och min familj ) till inte bli spiritually lurat , 
utom till forsta du och mig till vilja till accept och félja du i 
varje vag. och JAG fraga du till g6r de har sakerna inne om 
namn av Jesus , Samarbetsvillig , 


KKK ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὶ δὰ ἃ δὰ ἃ 


Allerkzerest God , Tak for lan at indeveerende Ny 
Testamente er blevet Igst i den grad at vi er kan hen til lere 
flere omkring jer. Behage hjelp den folk ansvarlig nemlig 
ger indeverende Elektronisk skrift anvendelig. Behage 
hjelp sig at blive kgbedygtig arbejde holdbar , og skabe 
flere Elektronisk bgger anvendelig Behage hjelp sig hen til 
nyde en hel ressourcer , den penge , den krefter og den gang 
at de savn for at vere i stand til opbevare i orden nemlig Jer. 


Behage hjelp dem at er noget af den hold at hjzlp sig oven 
pa en hverdags holdepunkt. Behage indrgmme sig den 
krefter hen til fortszette og indrémme hver i sig den appel 
opfattelse nemlig den arbejde at jer savn sig hen til lave. 
Behage hjelp hver i sig hen til ikke nyde skrak og hen til 
huske at du er den God hvem svar bgn og hvem star for 
arrangementet i alt. 


JEG bed at jer ville give mod sig , og at jer sikre sig , og 
den arbejde & ministerium at de er forlovet i. JEG bed at jer 
ville sikre sig af den Appel Tvinger eller anden hindring at 
kunne afbrek sig eller sen sig nede. 


Behage hjelp mig hvor JEG hjelp indeverende Ny 
Testamente hen til ligeledes hitte pa den folk hvem nyde 
skabt indeveerende oplag anvendelig , i den grad at JEG 
kunne bed nemlig sig hvorfor de kunne fortsztte hen til 
hjelp flere folk JEG bed at jer ville indrémme mig en 


kerlighed til jeres Hellig Ord (den Ny Testamente ), og at 
jer ville indrgmme mig appel klogskab og discernment hen 
til kende jer bedre og hen til opfatte den periode at vi er 
nulevende i. 

Behage hjzlp mig hen til kende hvor hen til omhandle den 
problemer at Jeg er stillet over for hver dag. Lord God , 
Hjzlp mig hen til ville gerne kende jer Bedre og hen til ville 
gerne hjelp anden Christians i mig omrade og omkring den 
jord. 


JEG bed at jer ville indrgmme den Elektronisk skrift hold og 
dem hvem arbejde med den website og dem hvem hjelp sig 
jeres klogskab. JEG bed at jer ville hjzelp den individ 
medlemmer i deres slegt ( og mig slegt ) hen til ikke vere 
spiritually narrede , men hen til opfatte jer og hen til ville 
gerne optage og komme efter jer i al mulig made. og JEG 
opfordre jer hen til lave disse sager i den benevne i Jesus , 
Amen , 


ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ ἃ ἃ 
ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Mo.snutesa K Gory ΠΟΡΟΓΟΗ͂ bor, Bai 4To ὕβι πη 


BbIIMYW{CHbI 370 Gospel ἩΠῊ 3ΤῸΤ HOBEIM testament Tak, 
ἯΤΟ MBI OyAeM BbIYYHTE Combe Ο Bac. [lomamyiicta 
TIOMOTHTE JIKOJAM OTBCTCTBCHHBIM [UIA JeaTb 3Ty 
3ICKTPOHHY!O ΚΗΗ͂ΓΥ HMerouelca. Bhi 3HaeTe OHH Ἡ ΒΡΙ 
ΜΟΣΚΘΤΘ TOMOUb UM. [lowkanyHcTta MOMOrHTe HM MOUb 
padotatTs OBICTpo, H ὁπ πα τα Oosee 37eKTPOHHEIC KHHTH 
wMmeromelica [louwamyvcta NOMOrMTe HM HMETb BCE 


PeCyPCbI, JCHEr, MPOUHOCTh H BPCMA KOTOPbIc OHH ΠΠῚ TOTO 
YyTOObI MOUb ZepKaTb padotatTs Aya Bac. [oxanyiicta 
TIOMOTHTe TeM Oy YT 4YACTbIO KOMAHABI NOMOracT HM Ha 
e7keqHeBHOe OCHOBaHHe. Tloxanyiicta Jalire HM MpOuHOCTh 
ALI TOTO YTOObI ΠΡΟΠΟΠΊΚΑΤΡ Ἡ WaBaTb KAXKTOMY Η3 HX 
AYXOBHOC BHUKAHHEe ΠΠῚ paOOTbI ΤῸ BbI XOTHTC HX 
coenaTb. Toxamyicta MOMOTHTe KaxKOMY 43 HX He HMCTb 
cTpax H He BCIOMHHAaTb 4TO BbI OyZeTe OOTOM OTBCUAIOT 
MosmtTse x in charge of Bce. 5 MOTO 4TO BEI OOOAPHIH HX, 
Ἡ 4TO ΒΡΙ 32 ΠΉΠΙΆΘΤΟ HX, H padota & MHHHCTeEPCTBO 4TO 
OHH BKJIKOUCHEI BHYTPH. 


A MOJO TO BbI ΞΔΙΠΗΤΗΠΗ͂ HX OT TYXOBHBIX YCHIMH WM 
UpPyTHX ΠΡΒΠΟῊ ΟΜΟΓΠῊ NOBPeCAHTb WM HIM 3aMeAIHTb HM 
BHH3. [lomwamyiicra NOMOrHTe MHE KOra A HCIONb3YIO 3TOT 
HOBBIHi testament ΤΆ ΚΘ Ad TOTO UTOObI AYMaTb IroOeH 
ela 3TOT BAapHaHT MMerOLICHCA, Tak, ἯΤΟ A CMOTY 
TIOMOJHTb 1d HX HW OSTOMY HX CMOTHTe ΠΡΟΠΟΠΊΚΔΤΕ 
TIOMOYb ΟΠ TOC. 


‘A MOJIEO YTO BbI ΠΆΠΗ MHC ΒΙΕΟΟΠΘΗΗΟΟΤΡ Ballero 
cBaTeHuiero cosa (Hopbiiia 3aBeT), H 4TO BbI ΠΏΠΗ MHE 
AYXOBHBIC IPCMyAPOCTb H pacnosHaHHe ANIA TOTO 4YTOOBI 
3HATb Bac OosIce IV4LIe Ἡ NOHATS ΠΟΡΗΟΠΟ BpeMecHH 
KOTOPOM MBI 2kHBeM B. Iloxamyiicta MOMOrHTe MHe CyMeTb 
Kak OOWATECA C 3ATPYHCHHAMH 4TO 41 confronted ὁ 
Ka@KIbIM ΠΗΘΜ. Jlopaz bor, ΠΟΜΟΓΆΘΤ ΜῊ XOTeETb 3HaTb Bac 
Oonee Iy4LIe Ἡ XOTCTb MOMOUb APYIHM XPHCTHAHKaM B 
MoeH OO2aCTH ἢ BOKpyr Mupa. 


Al MOJIEO YTO BBI Was SICKTPpOHHYIO KOMAHY Ἡ Te KHHTH 
TIOMOTatOT HM Balla ΠΡΟΜΥΠΡΟΟΤΡ. A MOJO YTO BbI 
ΠΟΜΟΓΠΗ͂ ΜΗΠΗΒΗΠΥΆΠΒΗΡΙΜ WieHaM HX CeMbH (ἢ ΜΟΘΗ͂ 
C€MBbH) ΠΥΧΟΒΗΟΟΤ ObITb OOMAHYTBIM, HO TIOHAT BAC Η 
XOTCTb MIPHHATh H MOCMCAOBATb 3a BAC B KaxKAO ΠΟΡΟΓΘ. 
Tatoxe Jalire HaM ΚΟΜΦΟΡΤ H HaBeCHHE B 3TH BPeMCHA H 1 


CIpalliuBaeM, 4TO BbI AeaeTe 3TH Bem in the name of 
CBIHOK Oora, jesus christ, aMHHB, 


KEE KEE EE KE ἃ ἃ ἃ ἃ EE ἃ χὰ ἃ Χὰ ἃ ἃ ἃ ἃ ἃ ἃ 
KEE KEE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ Χὰ ἃ Χὰ ἃ Χὰ ἃ ἃ ἃ 


Apar bor , baarogaps TH ΤΟ3Η TO3H Hos 
3aBemanue has p.p. or be ocBo60%*.4aBaM TaKa 
TO3H HHe cTe cnocodeH KbM y4a ce NoBede 


ΗΔΟΚΌΜΠΟ TH. XapecBamM MoMaraM onpevenMTeeH Wien 
xXOpa OTTOBOpeH 3a NpHroTBsAHe TO3H Electronic kHura 
ἨΔΠΗΊΘΗ. 


XapecBaM NOMaraM TAX KbM Oba ΟΠΟΟΟΟΘῊ KbM padoTa 
TIOCTA , HW WpaBa noBeye Electronic ΚΗ ΚΩΡΗΜΠΙΩ ἨΔ ΠΗΉΊΘΗ 
XapecBaM TlOMaraM TAX KbM HMaM ΠΗ ΟΠΡΟΠΘΠΗΤΘΠΘΗ 
WICH CpeCACTBO , ΟΠΡΟΙΘΠΗΤΘΠΘῊ “WICH Tapy , 
ONPCACIHTeICH UICH YCTOMIMBOCT H ΟΠΡΟΠΘΠΗΤΘΠΘΗ WWeH 
BpeMe TO3H Te HYKa in pey KbM Oba σποοοῦβθη KbM 
TbppxKa ΠΒΗΚΘΗΗΘ 3a ΤῊ. XapecBam nomaram or that To3v 
CTe 4ACT Ha ONpeACMHTeICH WIeH ΒΠΡΗΓ TO3H MOMATaM TAX 
Ha an BCCKHJHeBCH 6a3a. 


XapecBaM JaBaM TAX OMpeAeCIMTeICH WIeH YCTOMUMBOCT 

KbM TIPOAbIDKABaM HW ΠΆΒΩΜ BCCKH Ha TAX ΟΠΡΟΠΘΠΗΤΘΠΘΗ 
WICH JVXOBCH CXBalllaHe 3a ΟΠΡΟΠΘΠΗΤΘΠΘῊ wIeH padota 

TO3H TH JIMIICa TAX KbM TIpaBa. 


XapecBaM NlOMaraM BCCKH Ha TAX KbM ΗΘ HMaM CTpax H KbM 
TIOMHA TO3H TH CTe ΟΠΡΟΠΘΠΗΤΘΠΘῊ unten bor Ko OTTOBOp 
MOJIMTBA H KOH 6 in IH Ha BCHYKO. A3 MONA TO3H TH YK 
HaCbpuaBaM TAX , H TO3H TH ΞΔΠΙΗΤΆΒΩΜ TAX , H 


ΟΠΡΘΟΠΘΠΗΤΘΠΘῊ ueH pa6ota ὅς MHHHMCTeEPCTBO TO3H Te CTE 
3a7bDKAaBaM in. A3 MOT TO3H TH YK ΞΔΙΠΗΤΩΒΩΜ TAX OT 
ompezemutTenen unten ΠΎΧΟΒΘΗ Cua wim Apyr npeska ΤΟΞΗ 
p.t. of can Bpega TAX ἩΠῊ OaBeH TAX TOMO ΒΡΞΒΗΠΙΘΗΒΘ. 
XapecBaM nloMaramM me Kora A3 ynotpeda To3Hu Hos 
ΞϑΆΒΟΠΙΔΗΗΘ KbM CbINO MHCILI Ha ΟΠΡΟΠΘΠΗΤΘΊΘΗ WIcH xopa 
KOH HMaM p.t. H p.p. or make To3H H32aHHe HaH4eH , Taka 
To3H A3 Mora MOJA 3a TAX Ηὶ Taka Te MOTa TIPOAbIDKAaBaM 
KbM TlOMaraM ToBeye xopa A3 MOI TO3H TH YK JaBaM me 
a ΠΙΟῦΟΒ Ha your Csat JIyma ( onpezemutemeH unten Hos 
3SaBellaHue ), H TO3H TH YK JaBaM me ΠΥΧΟΒΘῊ MBAPOCT u 
pa3iM4aBaHe KbM 3Has TH ΠΟ- ΠΟΟΒΡ H KbM pa30upaM 
ONpPeACIHTeICH “ICH NepHoOd Ha BPeMe TO3H He CTe 2KHB 
in. XapecBaM NOMaraM Me KbM 3Had KaK KM pa3yqaBaM C 
Ope AeMHTeIeH WIeH MBUCH TO3H A3 CbM H3IIpaBAM Mmper c 
BCCKH JICH. 


Jlopy bor , lomaramM me kbM jMMca KbM 3Had TH Ilo-200Bp 
Ἡ KbM JIMMICa KbM NOMaraM Apyr XpHCTHAHCKH in my ΠΠΟΠῚ 
Ἡ HaOKOJIO ΟΠΡΘΠΘΠΉΤΘΠΘΗ WICH CBAT. 


A3 μοπῇ TO3H TH YK JaBaM onpezemuTeneH ἼΠΘῊ Electronic 
KHuTa ΒΠΡΉΓ u oT that KOM paOoTa Ha ONpeyeCMHTeICH WIeH 
website ἢ or that Koi MoMaramM Tax your Mbgzpoct. A3 moma 
TO3H TH WK MOMATaM ΟΠΡΟΠΘΠΉΤΘΠΘῊ WICH JIM4CH WJICHCTBO 
Ha TeXeH CeMeHCTBO ( H my CeMeHCTBO ) KbM He Oba 
YXOBCH H3MaMBaM , HO KbM pa30HpaM TH ἢ KbM JIMTICa KbM 
TIpHeMaM H ΟΠΘΠΒΩΜ TH in BCeKH ΠΈΤ. Η A3 ΠΗΤΩΜ TH KbM 
pas Te3H HEIMO in onpeyeMHTeNeH ἩΠΘῊ uMe Ha Vesyut , 
Amen , 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ χὰ 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὶ δὶ ἃ δὰ ἃ 


sevgili mabut , eyvallah 86]. su bu Incil bkz. 
have be serbest birakmak tak: biz are giiclii -e dogru 
6grenmek daha hakkinda sen. mutlu etmek yardim etmek 
belgili tanimlik insanlar -den sorumlu icin yapim bu 
elektronik kitap elde edilebilir. mutlu etmek yardim etmek 
onlan -e dogru muktedir is hizli , ve yapmak daha elektronik 
kitap elde edilebilir mutlu etmek yardim etmek onlar -e 
dogru -si olmak tiim belgili tanimlik kaynak , belgili 
tanimlik para , belgili tanimlik οἷς ve belgili tammlk zaman 
adl. 

su onlar liizum igin muktedir almak galisma igin sen. mutlu 
etmek yardim etmek o adl. su are béliim -in belgili tanmlhk 
takim adl. su yardim etmek onlart tistiinde an her temel. 
mutlu etmek vermek onlart belgili tanimlik giig¢ -e dogru 
devam etmek ve vermek her -in onlari belgili tanimlik 
ruhani basiret igin belgili tanimlik is Δ]. 

gu sen istemek onlari -e dogru yapmak. mutlu etmek yardim 
etmek her -in onlari -e dogru 461] -si olmak korkmak ve -e 
dogru animsamak adl. su sen are belgili tanmmlik mabut kim 
yanit dua ve kim bkz. be iginde fiyat istemek -in her sey. I 
dua etmek 86]. su sen -cekti yiireklendirmek onlan , ve 86]. 
su sen korumak onlari , ve belgili tanimlik ig & bakanlik 86]. 
su onlar are mesgul i¢ginde. I dua etmek adl. su sen -cekti 
korumak onlari --dan belgili tanimlik ruhani gii¢ ya da diger 
engel adl. 

su -ebil zarar onlari ya da yavas onlari asag1. mutlu etmek 
yardim etmek beni ne zaman I kullanma bu Incil -e dogru da 
diisiin belgili tanimlik insanlar kim -si olmak -den yapilmis 
bu bask: elde edilebilir , taki I -ebilmek dua etmek icin 
onlar vesaire onlar -ebilmek devam etmek -e dogru yardim 


etmek daha insanlar I dua etmek adl. su sen -cekti vermek 
beni a ask -in senin kutsal kelime ( belgili tammlik Incil ), 
ve adl. su sen -cekti vermek beni ruhani akillilik ve 
discernment -e dogru bilmek sen daha iyi ve -e dogru 
anlamak belgili tanimlik déndiirmemem adl. su biz are canhi 
iginde. mutlu etmek yardim etmek beni -e dogru bilmek 
nasil -e dogru dagitmak ile belgili tanimlik miiskiilat ad]. 

su I am karsi koymak ile her giin. efendi mabut , yardim 
etmek beni -e dogru istemek -e dogru bilmek sen daha iyi ve 
-e dogru istemek -e dogru yardim etmek diger Hristiyan 
iginde benim alan ve cevrede belgili tanimlik diinya. I dua 
etmek adl. su sen -cekti vermek belgili tanmlik elektronik 
kitap takim ve o kim is iistiinde belgili tanimlik website ve o 
kim yardim etmek onlar senin akilllik. 

I dua etmek ad]. su sen -cekti yardim etmek belgili tanimlik 
bireysel aza -in onlarin aile ( ve benim aile ) -e dogru degil 
var olmak ruhani aldatmak , ama -e dofru anlamak sen ve -e 
dogru istemek -e dogru almak ve izlemek sen iginde her yol. 
ve I sormak sen -e dogru yapmak bunlar esya adina Isa , 
amin , 


KEE KEE ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ χὰ ἃ χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 
ἃ δ ἃ ἃ Χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ χὰ ἃ χὰ ἃ ἃ ἃ 


sevgili mabut , eyvallah adl. su bu Incil bkz. have be serbest 
birakmak taki biz are οἷς -e dogru 6grenmek daha 


hakkinda sen. mutlu etmek yardim etmek belgili tanimlik 
insanlar -den sorumlu i¢gin yapim bu elektronik kitap elde 
edilebilir. mutlu etmek yardim etmek onlari -e dogru 
muktedir is hizli , ve yapmak daha elektronik kitap elde 
edilebilir mutlu etmek yardim etmek onlari -e dogru -si 
olmak tiim belgili tanimlik kaynak , belgili tanimlik para , 
belgili tanimlik gii¢ ve belgili tanimlik zaman adl. 

su onlar liizum igin muktedir almak galisma igin sen. mutlu 
etmek yardim etmek ο adl. su are bdliim -in belgili tanmmlik 
takim adl. su yardim etmek onlart tistiinde an her temel. 
mutlu etmek vermek onlari belgili tanimlik giig¢ -e dogru 
devam etmek ve vermek her -in onlari belgili tanimlik 
ruhani basiret igin belgili tanimlik is adl. 


gu sen istemek onlari -e dogru yapmak. mutlu etmek yardim 
etmek her -in onlari -e dogru 461] -si olmak korkmak ve -e 
dogru animsamak adl. su sen are belgili tanmmlik mabut kim 
yanit dua ve kim bkz. be iginde fiyat istemek -in her sey. I 
dua etmek adl. su sen -cekti yiireklendirmek onlari , ve adl. 
su sen korumak onlar1 , ve belgili tanimlik ig & bakanlik 86]. 
su onlar are mesgul i¢inde. I dua etmek adl. su sen -cekti 
korumak onlari --dan belgili tanimlik ruhani gii¢ ya da diger 
engel adl. 


su -ebil zarar onlari ya da yavas onlari asagi. mutlu etmek 
yardim etmek beni ne zaman I kullanma bu Incil -e dogru da 
diisiin belgili tanimlik insanlar kim -si olmak -den yapilmis 
bu baski elde edilebilir , taki I -ebilmek dua etmek icin 
onlar vesaire onlar -ebilmek devam etmek -e dogru yardim 
etmek daha insanlar I dua etmek 86]. su sen -cekti vermek 
beni a ask -in senin kutsal kelime ( belgili tammmlik Incil ), 
ve adl. su sen -cekti vermek beni ruhani akillilik ve 
discernment -e dogru bilmek sen daha iyi ve -e dogru 
anlamak belgili tanimlik déndiirmemem adl. su biz are canli 
iginde. mutlu etmek yardim etmek beni -e dogru bilmek 
nasil -e dogru dagitmak ile belgili tanimlik miiskiilat ad]. 


su I am karsi koymak ile her giin. efendi mabut , yardim 
etmek beni -e dogru istemek -e dogru bilmek sen daha iyi ve 
-e dogru istemek -e dogru yardim etmek diger Hristiyan 
i¢inde benim alan ve cevrede belgili tanimlik diinya. I dua 
etmek adl. su sen -cekti vermek belgili tantmlik elektronik 
kitap takim ve o kim is iistiinde belgili tanimlik website ve o 
kim yardim etmek onlar senin akilllik. 

I dua etmek ad]. su sen -cekti yardim etmek belgili tanimlik 
bireysel aza -in onlarin aile ( ve benim aile ) -e dogru degil 
var olmak ruhani aldatmak , ama -e dofru anlamak sen ve -e 
dogru istemek -e dogru almak ve izlemek sen iginde her yol. 
ve I sormak sen -e dogru yapmak bunlar esya adina Isa , 
amin , 


KEE KEE KEEEEEK ἃ ἃ Χ ὰ ἃ χὰ ἃ χὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 
KEE KE ἃ ἃ ὰ ἃ ἃ ἃ ἃ ἃ Χ ὰ ἃ χὰ ἃ χὰ ἃ ἃ ἃ 


Serbia -- Servia - Serbian 


Serbia Serbian Servian Prayer Isus Krist Molitva Bog Kako 
Moliti moci cuti moj molitva za pitati davati ponuditi mene 
otkriti duhovni Vodstvo 


Serbia - Prayer Requests (praying ) to God - explained in 
Serbian (servian) Language 


Molitva za Bog ## Kako za Moliti za Bog 
Kako Bog moci ¢uti moj molitva 

Kako za pitati Bog za davati ponuditi mene 
Kako otkriti duhovni Vodstvo 


Kako za na¢i predaja iz urok Raspolozenje 
Kako za zasluga odredeni Clan istinit Bog nad Nebo 


Kako otkriti odredeni Clan HriS¢anin Bog 
Kako za moliti za Bog droz Isus Krist 
JA imati nikada molitva pre nego 

Vazan za Bog 

Bog Zeljan ljubavi svaki osoba osoba 


Isus Krist moci pomoé 
Se Bog Biti stalo moj Zivot 
Molitva Trazenju 


stvar taj te mo¢ oskudica za uzeti u obzir govorenje za Bog 
okolo Molitva TraZenju kod te , okolo te 


Govorenje za Bog , odredeni élan Kreator nad odredeni 
€lan Svemir , odredeni lan Gospodar : 


1. taj te davati za mene odredeni Clan hrabrost za moliti 
odredeni Clan stvar taj JA potreba za moliti 2. taj te davati za 
mene odredeni Clan hrabrost za verovati te pa primiti Sta te 
oskudica raditi s moj Zivot , umjesto mene uznijeti moj 
vlastiti volja (namera ) iznad vas. 


3. taj te davati mene ponuditi ne career moj bojazan nad 
odredeni Clan nepoznat za postati odredeni Clan isprika , 
inace odredeni Clan osnovica umjesto mene ne za sluZiti 
you. 

4. taj te davati mene ponuditi vidjeti pa uciti kako za imati 
odredeni Clan duhovni sway JA potreba ( droz tvoj rije¢ 


Biblija ) jedan ) umjesto odredeni Clan dogadaj ispred pa P ) 
umjesto moj vlastiti crew duhovni putovanje. 


5. Taj te Bog davati mene ponuditi oskudica za sluziti Te 
briny 


6. Taj te podsetiti mene za razgovarati sa te prayerwhen ) JA 
sam frustriran inace u problemima , umjesto tezak za odluka 
stvar ja sam jedini droz moj ljudsko bice sway. 


7. Taj te davati mene Mudrost pa jedan srce ispunjen s 
Biblijski Mudrost tako da JA sluziti te briny delotvorno. 


8. Taj te davati mene jedan Zelja za uCenje tvoj γι], Biblija 
, (odredeni Clan Novi Zavjet Evandelje nad Zahod ), na 
temelju jedan crew osnovica 9. taj te davati pomo¢ za mene 
tako da JA sam u mogucnosti za obaveStenje stvar unutra 
Biblija ( tvoj rijeé ) Sta JA moci osobno vezati za , pa taj 
volja pomoé mene shvatiti Sta te oskudica mene raditi unutra 
moj Zivot. 


10. Taj te davati mene velik raspoznavanje , za shvatiti kako 
za objasniti za ostali tko te biti , pa taj JA mo¢i uciti kako 
uciti pa knotkle kako za pristajati uza Sto te pa tvoj rijec ( 
Biblija ) 


11. Taj te donijeti narod ( inaée websites ) unutra moj Zivot 
tko oskudica za knotkle te , pa tko biti jak unutra njihov 
precizan sporazum nad te ( Bog ); pa Taj te donijeti narod ( 
inace websites ) unutra moj Zivot tko ¢e biti u moguénosti za 
ohrabriti mene za toéno u€¢iti kako za podeliti Biblija reé nad 
istina (2 Timotej 215:). 


12. Taj te pomocé mene uCiti za imati velik sporazum okolo 
Sta Biblija prikaz 3. lice od TO BE u prezentu najbolji , Sta 
3. lice od TO BE u prezentu ve¢ina precizan , pa Sta je preko 


duhovni sway & snaga , pa Sta prikaz sloZiti se s odredeni 
€lan izvorni rukopis taj te nadahnut odredeni Clan autorstvo 
nad odredeni Clan Novi Zavjet za pisati. 


13. Taj te davati ponuditi mene za korist moj vrijeme unutra 
jedan dobar put , pa ne za uzaludnost moj vrijeme na 
temelju Neistinit ina¢e prazan metod za dobiti zaglavni 
kamen za Bog ( ipak taj nisu vjerno Biblijski ), pa kuda tim 
metod proizvod nijedan dug rok ina¢e trajan duhovni voce. 


14. Taj te davati pomo¢ za mene za shvatiti Sta za traZiti 
unutra jedan crkva ina¢ée jedan mjesto nad zasluga , Sta rod 
nad sumnja za pitati , pa taj te pomoé mene za naci vernik 
inace jedan parson 5 velik duhovni mudrost umjesto lak 
inace neistinit odgovor. 


15. taj te uzrok mene za seCati se za sjeCati se tvoj rijeé 
Biblija ( takav kao Latinluk 8), tako da JA moéi imati pik na 
moj srce pa imati moj pam¢enje spreman , pa biti spreman 
za davati dobro odgovarati ostali nad odredeni Clan nadati se 
taj JA imati okolo te. 


16. Taj te donijeti ponuditi mene tako da moj vlastiti 
teologija pa doktrina za slagati tvoj rije¢ , Biblija pa taj te 
nastaviti za pomoc¢ mene knotkle kako moj sporazum nad 
doktrina mo¢i poboljSati tako da moj vlastiti Zivot , stil 
Zivota pa sporazum nastavlja da bude zaglavni kamen za Sta 
te oskudica to da bude umjesto mene. 


17. Taj te otvoren moj duhovni uvid ( zakljuéak ) sve vi8e , 
pa taj kuda moj sporazum ina¢e percepcija nad te nije 
precizan , taj te pomoc mene u€iti tko Isus Krist vjerno 3. 
lice od TO BE u prezentu. 


18. Taj te davati ponuditi mene tako da JA mo¢i za odvojen 
iko neistinit obredni Sta JA imati zavisnost na temelju , iz 


tvoj jasan poucavanje unutra Biblija , ako postoje nad Sta JA 
sam sledece nije nad Bog , ina¢e 3. lice od TO BE u 
prezentu u suprotnosti sa Sta te oskudica za pou¢avati nama 
okolo sledece te. 


19. Taj iko sile nad urok ne oduteti iko duhovni sporazum 
Sta JA imati , ipak radije taj JA zadrZati odredeni €lan znanje 
nad kako za knotkle te pa ne da bude lukav unutra ovih dan 
nad duhovni varka. 


20. Taj te donijeti duhovni sway pa ponuditi mene tako da 
JA volja ne da bude dio nad odredeni €lan Velik Koji pada 
Daleko inaée nad iko pokret Sta postojati produhovljeno 
krivotvoriti za te pa za tvoj Svet Rijeé 


21. Taj da onde 3. lice od TO BE u prezentu bilo Sto taj JA 
imati ispunjavanja unutra moj Zivot , inace iko put taj JA ne 
imate odgovaranje za te ace JA treba imati pa taj 3. lice od 
TO BE u prezentu sprjeCavanje mene iz oba hodanje s te , 
inace imajuci sporazum , taj te donijeti tim stvar / odgovor / 
dogadaj leda u moj pamcenje , tako da JA odre¢i se njima u 
ime Isus Krist , pa svi nad njihov vrijednosni papiri pa 
posledica , pa taj te opet staviti iko praznina ,sadness ina¢e 
ocajavati unutra moj Zivot s odredeni ¢lan Radost nad 
odredeni Clan Gospodar , pa taj JA postojati briny 
usredotoéen na temelju znanje za sledii te kod Citanje tvoj 
rije¢ , odredeni Clan Biblija 


22. Taj te otvoren moj o¢i tako da JA moéi za jasno vidjeti 
pa prepoznati da onde 3. lice od TO BE u prezentu jedan 
Velik Varka okolo Duhovni tema , kako za shvatiti dana§Sji 
fenomen ( ina¢e ovih dogadaj ) iz jedan Biblijski 
perspektiva , pa taj te davati mene mudrost za knotkle i tako 
taj JA volja uciti kako za pomoé moj prijatelj pa voljen sam 
sebe ( rodbina ) ne postojati dio nad it. 


23. Taj te osigurati taj jednom moj o€i biti otvoreni pa moj 
pam¢cenje shvatiti odredeni ¢lan duhovni izraZajnost nad 
trenutni zbivanja uzimanje mjesto unutra odredeni lan svet 
, taj te pripremiti moj srce prihvatiti tvoj istina , pa taj te 
pomoc¢ mene shvatiti kako za naci hrabrost pa sway droz 
tvoj Svet Rije¢ , Biblija. U ime Isus Krist , JA traziti ovih 
stvar potvrdujuci moj Zelja da bude slozZno tvoj volja , pa JA 
sam iskanje tvoj mudrost pa za imati jedan ljubav nad 
odredeni Clan Istina Da 


Briny podno Stranica 
Kako za imati Vje¢an Zivot 


Nama biti dearth da dana§ji foil (nad molitva traZenju za 
Bog ) 3. lice od TO BE αὶ prezentu u mogucnosti za pomoci 
te. Nama shvatiti danaSji ne moze biti odredeni Clan najbolji 
inace vecina delotvoran prevod. Nama shvatiti taj onde biti 
mnogobrojan razli¢it putevi nad izraziv misao pa reci. Da te 
imati jedan sugestija umjesto jedan bolji prevod , ina¢e da te 
sli€an za uzeti jedan malen koli¢ina nad tvoj vrijeme za 
poslati sugestija nama , te ce biti pomaganje hiljadu nad 
ostali narod isto , tko volja onda Citanje odredeni lan 
poboljSan prevod. Nama Cesto imati jedan Novi Zavjet 
raspoloziv unutra tvoj jezik inaée unutra jezik taj biti redak 
inace star. 


Da te biti handsome umjesto jedan Novi Zavjet unutra jedan 
specifiéan jezik , ugoditi pisati nama. Isto , nama oskudica 
da bude siguran pa probati za komunicirati taj katkada , 
nama Ciniti ponuda knjiga taj nisu Slobodan pa taj Ciniti 
koStati novac. Ipak da te ne mo¢i priuStiti neki od tim 
elektroni¢ki knjiga , nama moci €esto Ciniti dobro razmena 


nad elektroni¢ki knjiga umjesto pomoé s prevod inaée 
prevod posao. 


Te ne morati postojati jedan strucan radnik , jedini jedan 
pravilan osoba tko 3. lice od TO BE u prezentu zainteresiran 
za pomaganje. Te treba imati jedan raCcunar inaée te treba 
imati pristup za jedan racunar kod tvoj meStanin biblioteka 
inace univerzitet ina¢e univerzitet , otada tim obiéno imati 
bolji spoj za odredeni ¢lan Internet. Te moci isto obiéno 
utemeljiti tvoj vlastiti ccew SLOBODAN elektronski poSta 
ra¢un kod lijeganje mail.yahoo.com 


Ugoditi uzeti maloprije otkriti odredeni Clan elektronski 
posta adresa smjeSten podno inaée odredeni Clan kraj nad 
dana§sji stranica. Nama nadati se te volja poslati elektronski 
posta nama , da dana§gji 3. lice od TO BE u prezentu nad 
pomoé inace hrabrenje. Nama isto ohrabriti te za dodir nama 
u vezi sa Elektroni¢ki Knjiga taj nama ponuda taj biti van 
ko8tati , pa slobodan. 


Nama Ciniti imati mnogobrojan knjiga unutra stran jezik , 
ipak nama ne uvijek mjesto njima za primiti elektronski ( 
skidati podatke ) zato nama jedini napraviti raspoloZiv 
odredeni Clan knjiga ina¢e odredeni lan tema taj biti preko 
zatrazen. Nama ohrabriti te za nastaviti za moliti za Bog pa 
za nastaviti uciti okolo Njemu kod Citanje odredeni Clan 
Novi Zavjet. Nama dobrodoSao tvoj sumnja pa primedba 
kod elektronski poSta. 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ χὰ 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὶ ἃ ἃ δὶ δὰ ἃ δὰ ἃ 


Ὀγαρῆ Dumnezeu , Multumesc that this Nou Testament 
has been released so that noi sintem capabil la spre learn 
mai mult despre tu. 


Te rog ajuta-ma oamenii responsible pentru making this 
Electronic carte folositor. Te rog ajut4-ma pe ei la spre a fi 
capabil la spre work rapid , si a face mai mult Electronic 
carte folositor Te rog ajuta-ma pe ei la spre have tot art.hot. 
resources , art.hot. bani , art.hot. strength 51 art.hot. timp that 
ei nevoie induntru ordine la spre a fi capabil la spre a pastra 
working pentru Tu. 


Te rog ajuta-ma aceia that esti part de la team that ajutor pe 
ei on un fiecare basis. A face pe plac la a da pe ei art.hot. 
strength la spre a continua sia da each de pe ei art.hot. spirit 
understanding pentru γί. οί. work that tu nevoie pe ei la 
spre a face. 


Te rog ajuta-ma each de pe ei la spre nu have fear si la spre 
a-si aminti that tu esti art-hot. Dumnezeu cine answers 
prayer si cine este el induntru acuzatie de tot. I pray that tu 
trec.de la will encourage pe ei, si that tu a proteja pe εἰ, 51 
art.hot. work & ministru that ei sint ocupat induntru. I pray 
that tu trec.de la will a proteja pe ei de la art.hot. Spirit 
Forces sau alt obstacles that a putut harm pe ei sau lent pe ei 
jos. 


Te rog ajuta-ma cind I folos this Nou Testament la spre de 
asemenea think de la oameni cine have made this a redacta 
folositor so that I a putea pray pentru pe ei si so ei a putea a 


continua la spre ajutor mai mult oameni I pray that tu trec.de 
la will da-mi o dragoste de al tau Holy Cuvint (art-hot. Nou 
Testament ), si that tu trec.de la will acorda-mi spirit 
wisdom si discernment la spre know tu better si la spre 
understand art.hot. perioada de timp that noi sintem viu 
inauntru. 

Te rog ajuta-ma la spre know cum la spre deal cu art.hot. 
difficulties that I sint confronted cu fiecare zi. Lord 
Dumnezeu , Ajuta-ma help la spre nevoie la spre know tu 
Better si la spre nevoie la spre ajutor alt Crestin induntru 
meu arie 51 around art.hot. lume. I pray that tu trec.de la will 
a da art.hot. 

Electronic carte team $i aceia cine work pe website si aceia 
cine ajutor pe ei al tau wisdom. I pray that tu trec.de la will 
ajutor art.hot. individual members de lor familie ( si meu 
familie ) la spre nu a fi spiritually deceived , numai la spre 
understand tu si eu la spre nevoie la spre accent si a urma tu 
jnauntru fiecare way. si I a intreba tu la spre a face acestia 
things in nume de Jesus , Amen , 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ EK ἃ ἃ ἃ ἃ ἃ ἃ ἃ 
δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Russian -- Russe - Russie 


Russian Prayer Requests - 


Μοπητβᾶ kK 

Oora KaK ΠΟΜΟΠῊΤΡ K 

Oora kak ΟΟΓ ΜΟΣΚΘΤ YCIBIMATh MOeMY 

MOJIMTBE KaK CIPOCHTb, ἯΤΟ ΟΟΓ Aas ΠΟΜΟΠῚΡ K MHC 
kak HaHTH ΠΥΧΟΒΗΟΘ HaBeyeHHe 

kak HaliTu deliverance oT 31eMmero 

AYXOB Kak NOKIOHHTLCA MoHucTHHe Oor 

pas kak HaliTH XpucTHaHcCKoe 

Oora Kak ΠΟΜΟΠΗΤΡ Κὶ Oory JO 

jesus christ 4 Hukorga He MOJIMJIa Nepey, 

BaKHBIM Κὶ ΒΠΙΟΟΠΘΗΗΟΟΤΉΜ Oora 

Oora kakK0e ΜΗΠΗΒΗΠΥΆΠΒΗΟΘ 

jesus, KOTOp Mepcousl christ MoxeT TOMOUb 

WeaeT BHAMATCIBHOCTb Oora Ο MOHX Belyax 
3aIIpOCOB MOJIHTBE 

2KH3HH BbI ΜΟΓΠῊ XOTETb ΠΠῚ PACCMOTPCHHA ΠΟΓΟΒΟΡΗΤΡ Κα 
Oory Ο ΞΆΠΡΟΟΩΧ MOJHTBe 

BaMH, Ο Bac 


Tosopsm kK Gory, Co3aTeIb BCeJICHHOrO, JIOpA: 


1. BEI ΠΆΠΗ ObI Καὶ MHE CMEJIOCTH TOMOJIHTE ΒΟΙΠΗ ἢ AISI 
ΤΟΓΟ 4TOOBI ΠΟΜΟΠΗΤΡ 


2. ΒΡΙ ΠΆΠΗ Obl K MH€ ΟΜΘΠΟΟΤῊ BCPHTb BaM Η IPHHHMAaTb 
BbI XOTHTE CHeaTb C MOCH 2KH3HbIO, BMECTO MeHs exalting 
MOM ΒΟΠᾺ (HaMepHe) Hal TBOHM. 


3. BbI ΠΆΠΗ͂ Obl MHE ΠΟΜΟΙΠΡ JIA TOTO UTOObI He 
IIPCIATCTBOBATb MOHM CTpaxaM HCHCBCCTHA CTaTb 
OTTOBOPKaMH, WIM OCHOBA JIA MCHA, KOTOP HYKHO He 
CIYKUTb BBI. 4. BbI 1a Obl MHC ΠΟΜΟΙΠΡ Wt TOTO 4TOOBI 


YBHICTb Η BBIYUHTb KaK HMCTb AYXOBHY!O IIPOYHOCTh 1 
(4epe3 Balle CHOBO OHO) a) DIA Cayyaecs Bepey HO) 
Id Moero COOCTBCHHOrO JHYHOTO AYXOBHOTO 
ΠΥΤΟΙΠΘΟΤΒΗ͂Ξ. 


5. Uro ΒΡΙ ΟΟΓ aI MHC ΠΟΜΟΠῚΡ AIA ΤΟΓῸ UTOOBI ΧΟΤΟΤΡ 
ΟΠΥΚΗΤΡ BbI ΟΟΠΒΠΙΘ 


6. ἯΤΟ Bei remind, uro 4 pa3roBapHBal Ο BaMH (prayer)when 
sl CCOA PACCTPObTe WIM B 3ATPYAHCHHH, BMCCTO IIbITATBCH 
ῬΑΞΡΟΙΠΗ͂ΤΡ BEIM ΤΟΠΡΚΟ Uepe3 MOFO JIFOACKYHO MpOUHOCTE. 


7. ἯΤΟ BbI πᾶ ΠΗ MHE TIpPeMyAPOCTh Η CepAe ΞΆΠΟΠΗΜΠΟ C 
OunOneHcKOH MpemyzApoctero Tak HOT] « ΟΠ ΚΗΠ Ob! BEI 
adexTHBHO. 


8. ἮΤΟ BbI ΠΆΠΗ MHe 2KeaHHe W3VYNTb Balle COBO, 
OuOmur0, (Hossiiia 3aBeT Gospel john), on a personal basis, 


9. BbI ΠΏ ΠΗ ObI MOMOMIH K MHC Tak, ἯΤΟ 4 Οὐ αν 3aMCTHTB 
ΒΟΠΙῊ B OHOHH (ΒΆΠΙΘΜ CIOBe) 4 MOTY IH4HO OTHECTH Kk, H 
KOTOPOH MOMO2KCT MHC TIOHATb BbI XOTHTC MCHA CACIATb B 
Moe 2KH3HH. 


10. ἯΤΟ BI πᾶ πη MHe σΟΠΡΙΠΟΘ pacno3HaHHe, AA TOTO 
YTOObI NOHATL ΚΩΚ OOBACHUT Καὶ APYTHM ΚΟΤΟΡΡΙΘ ΒΡΙ, Η ΤΟ 
A MOT BbIYUHTb KaK ΒΡΙΨΤΗΤΡ Η CYMCTb Kak ΟΤΟΣΤΡ ΒΒΟΡΧ 
(1A Bac Ἡ Ballero cnoBa (O“OnHH) 


11. Uro Bei ΠΡΗΉΘΟΠΗ mrogzeH (uu websites) B MOci 2KH3HH 
XOTAT 3HATb BAC, H KOTOPbIC CHJIbHbI B HX TOUHOM 
BHHKaHHH Bac (601); Η TO BbI ΠΡΗΗΘΟΠΗ͂ OBI ποθ (μα πῈ 
websites) B ΜΟΘ ἢ »xH3HH OyqeT ΟΟΟΠΡΗΤΕ McHA TOUHO 
ΒΡΙΥΤΗΤΡ KaK pa3seIHTb O“OMHEO COBO MpaBaAB (2 timothy 
2:15). 


12. Uro Bel ΠΟΜΟΓΠῊ MH BbIYYHTh HMCTb ΟΟΠΡΙΠΙΟΘ 
BHHKaHHe Ο KOTOPbI BapHaHT OMOIIMH Cambie Vue, 
KOTOPBIM CaMbIM TOUHBIM, H KOTOPbIM HMeeT CaMBIe 
AYXOBHBIC IPOUHOCTL & CHIy, H KOTOpas BAapHAaHT 
cormamlaeTca C MepBOHAYAIBHO PyKOMMCAMH ΤῸ BBI 
BOOJYIICBHIIM aBTopb! Hopsiiia 3aBeT HaCaT. 


13. ἯΤΟ BbI ΠΆΠΗ ΠΟΜΟΙΠΡ Καὶ ΜΗ ΠΠῚ HCNOb30BaHHA ΜΟΘΓῸ 
BPeCMCHH Β ΧΟΡΟΠΙΘΙ ΠΟΡΟΓΘ, H WA Toro 4TOOsI He 
PACTOUHTEILCTBOBATb MOC BPCMA Ha JIOXKHBIX WIM ΠΥΟΤΡΙΧ 
MeTOax Noy4HTs closer to Oor (HO TO He OyAbTe 
TIOHCTHHe OnOselick), H Te Te MCTOAbI He ΠΡΟΗΞΒΟΠΗΤ 
HUKAKOW JONFOCpOuHBI WM lasting TyXOBHBIM 
ΠΠΟΠΟΟΒΟΠΙ. 


14. Uro Ber ΠΆΠΗ ΠΟΜΟΙΠΡ Καὶ MHe ΠΟΗΗ͂ΤΡ look for B ΠΘΡΚΟΒ 
WIM MeCTe ΠΟΚΠΟΗΘΗΗ͂Ξ, YTO ΒΗΖΡῚ ΒΟΠΡΟΟΟΒ, ΚΟΤΟΡ HY2KHO 
CIIPOCHTb, H ἼΤΟ BbI ΠΟΜΟΓΠῊ ΜΗΘ ΗΔ ἤΤΗ ΒΟΡΥΌΠΙΗΧ WIM 
pastor C δΟΠΡΙ ΠΟΥ AyXOBHOM IpeMyAPOCTbEHO BMCCTO ΠΟΓΚῊΧ 
WIM ΠΟΣΚΗΡΙΧ OTBCTOB. 


15. BbI IPHIHHHIM ObI MCHA BCIIOMHHTS JA TOTO UTOOBI 
ΞΩΠΟΜΗΗ͂ΤΡ Balle COBO ὅμόπης (such as Romans 8), Tak, 
ἯΤΟ 4 CMOTY HMCTb Cro B MOCM CepAle H HMCTb MOH pa3yM 
OBITh NOATOTOBICHHBIM, H TOTOBO JaTb OTBCT K ΠΡΥΓΟΜΥ H3 
YHOBAHHA KOTOPOe 4 HMCHO O Bac. 


16. Uro BbI MIpHHecuH ΠΟΜΟΠῚΡ Καὶ MHe Tak HOI mou 
COOCTBCHHBIC TCOMOTHA H AOKTPHHI AIA TOO UTOORI 
COTIACHTBCA C BALM ΟΠΟΒΟΜ, OMOMeH Ἡ 4TO BbI 
TIPOAOIDKANHCh TOMOUb MHE CYMETb KaK MOC BHHKAHHC 
OKTPHHbI ΜΟΣΚΗΟ YILYUIMHTb Tak, ἯΤΟ MOH COOCTBCHHBIC 
2KYBHB, lifestyle ἢ HOHHMATS OYAYT MpOAOWKATECA OBITS 
closer to BbI ΧΟΤΗ͂ΤΟ HX ObITb WI MCHA. 


17. ἯΤΟ BI packpBLIM MOO AYXOBHY!O NPOHHUATeIbHOCTE 
(3aKTKOUCHHA) OOUbIIe HW δΌΠΡΠΙΘ, Η ΤΟ ΓΙ MOH BHUKAHHe 
WIM BOCIIPHHATHE BAC He TOUHBI, YTO BbI ΠΟΜΟΓΠῊ ΜῊ 
BBIYYHT jesus christ MOHCTHHE. 


18. Uro Ber Jan ΠΟΜΟΠῚΡ kK MHe Tak HOI] ἢ mor Ont 
OTICNHTb ΠΙΟῦΡΙΘ JOKHbIC PHTYAIBI 4 3ABHCEI Ha, OT BAIUHX 
SICHBIX TIPpeMOAaBaTeIeCTB B OHOIMH, ec MOOOe 13, TO 4 
following He Oora, HIM ΠΡΟΤΗΒΟΠΟΠΟΣΚΗΡΙ K BbI XOTHTC TIA 
TOTO 4TOOLI HAYYHT HAM - O CICAOBATb 3a BAMH. 


19. Uro moOpie ycusma 31a take away HHCKOJIBKO TYXOBHOC 
BHHKAaHHe 1 HMCIO, HO JOBOJIbHO ΤῸ 4 COXpaHH 3HAHHC 
KaK 3HATb BaC H OBIT OOMAHYTEIM BHYTpH these days 
YXOBHOTO oOMaHa. 


20. ἮΤΟ BbI ΠΡΗΗΘΟΠῊ TYXOBHYIO ΠΡΟΊΗΟΟΤΡ HW ΠΟΜΟΙΓΠΗ͂ Κα 
Mue τὰκ ΗΟΠ 1 He Oyay ἸΔΟΤΡΙΟ δΟΠΡΠΙΟΪ ΠΆΠΩΤΡ ΠΡΟῚΒ 
WH JEOOOTO JBWOKCHHA ObII0 Obl AYXOBHOCT counterfeit kK 
BaM H K BallleMy ΟΒΗΤΟΙΠΠΟΜΥ COBY. 


21. To ecaM 4TO-HHOBITS, TO 1 Tela B MOecH 2KH3HH, WH 
πιοῦδη Aopora ΤΟ 1 He OTBC4AT K BAM TIO Mepe TOTO Kak 4 
OJDKCH HMCTb H TO ΠΡΟΠΟΤΒΡΆΠΙΩΘΤ MCHA OT WIM TYIATb C 
BaMH, HIM HMCTb ΠΟΗΗΜΆΤΡ, ἯΤΟ BI ΠΡΗΗΘΟΠΗ͂ Te 
things/responses/events back into Moi pa3ym, Tak HOI a 
OTpeubca ObI OT Hx in the name of jesus christ, ἢ BCe H3 Hx 
BIIMAHHH H MOCHe¢ACTBHH, H 4TO BbI 3AMCHHJIH JIFOOBIC 
emptiness, TOCKIMBOCTb WIM despair B MOeH 2KH3HH C 
yTexol Nopla, Η ἼΤῸ 4 Combe OBL CbOKyCHpOBaH Ha 
YUHTb MOCIeAOBATb 38 BAMH NYTCM UHTATh Balle COBO, 
δμῦπηλ. 


22. Uro ΒΡῚ ΡΆΟΚΡΡΙΠΗ Mou γΓπ838 τὰκ ΗΟΠ 4 Mor Ost scHo 
YBHACTb H y3HATb ΘΟΠΗ͂ ΟΥΠΘΤ OOMBLIOM OOMAH O ΠΥΧΟΒΗΡΙΧ 
TeMaX, TO KaK NOHAT 3TO ABJICHHe (HIM 3TH ΟΠ 88) OT 


OuONeHCKOM MepcieKTHBBI, H ἯΤΟ BI Jan MHe 
IIPCMyAPOCTb Ad ΤΟΓῸ 4TOOBI 3HaTb Ηὶ Tak HOI 4 Beryuy 
KaK ΠΟΜΟῚΡ MOM Apy3bAM HW ΠΟΠΙΟΟῊΗΠ OFHH 
(pOACTBCHHHKH) Jf TOTO YTOOI He ObITh YACTBEO 66. 


23 Uro Ber Οὔθοπθίη ΠΗ ΤῸ pa3 MOH T1a3a PaCKPbIHbI H MOM 
pa3yM NOHHMAacT AVXOBHOe 3HAYCHHEe ΤΟΚΥΠΙΗΘ COOLITHA 
IIPHHHMasI MCCTO B ΜΗΡΘ, 4TO BbI ΠΟΠΓΟΤΟΒΗΠῊ Moe CepaLe 
JULI TOTO YTOObI NpH3HABaTb BAY WpaBAY, HW 4TO BbI 
ΠΟΜΟΓΠῊ MHC NOHATh KAK HAHTH CMCJIOCT H ΠΡΟΤΗΟΟΤΡ 
yepe3 Balle CBATeHIIee CIOBO, OHOmHEO. In the name of 
jesus christ, 4 Npolly 3TH Bel MOATBeEp2KAaA Moe 2KeTAaHHe 
ObITb B COOTBCTCTBHH Ballici BOJIeH, Ἡ 1 Mpouy Bawa 
TIPCMyAPOCTb H HMeTb BAFOOCHHOCTS mpaBabl, AMHHB. 


ΒΟΠΒΠΙΘ Ha THe CTpaHuibl 
KaK HMCTb BCYHAIA 2KH3Hb 


MBI paJJOCTHBI €CJIM 3TOT CIHCOK (3aMpOCOB MOJIMTBe K 
Oory) ΜΟΣΚΘΤ ΠΟΜΟῚΡ BaM. MI NOHHMacM 3TO He MO2KCT 
ObITh CAMBIM ΠΥ ΠΗ WIM CaMbBIii 3:pP~eKTHBHBIM MepeBog. 
MoI TOHHMaeM 4TO OYAYT MHOTO 0-pa3HOMy AOpor 
BbIP@KAT MBICIM ἢ CIOBa. Ec BbI HMecTe MpeIOKeHHE 
ana Oonee TyUMIero NepeBowa, HIM CCIM BbI XOTeT OBI OBI 
TIPHHATbh MAJIO€ KOMUCCTBO ΒΆΙΠΘΓΟ BPCMeHH NOCIaTb 
TIpe102%KCHHA K HAM, TO BbI OyjeTe ΠΟΜΟΓΩΤΡ THICTYaM 
JHOTAX TAIOKe, KOTOPbIe MOCIe STOO NPOUMTAaIoT 
YIVUNIeHHEIM TepeBod. Msi yuacTo HMeeM HOBBIH testament 
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δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὰ 


KKK ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


ARABIC - LANGUE ARABE 


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Prayer to God 
Dear God, 


Thank you that this Gospel or this New Testament has 
been released so that we are able to learn more about 
you. 


Please help the people responsible for making this 
Electronic book available. You know who they are and 
you are able to help them. 


Please help them to be able to work fast, and make 
more Electronic books available 


Please help them to have all the resources, the 
money, the strength and the time that they need in 
order to be able to keep working for You. 


Please help those that are part of the team that help 
them on an everyday basis. Please give them the 
strength to continue and give each of them the spiritual 
understanding for the work that you want them to do. 


Please help each of them to not have fear and to 
remember 

that you are the God who answers prayer and who is 
in charge of everything. 


| pray that you would encourage them, and that you 
protect them, and the work & ministry that they are 
engaged in. 


| pray that you would protect them from the Spiritual 


Forces or other obstacles that could harm them or 
slow them down. 


Please help me when | use this New Testament to 
also think of the people who have made this edition 
available, so that | can pray for them and so they can 
continue to help more people. 


| pray that you would give me a love of your Holy Word 
(the New Testament), and that you would give me 
spiritual wisdom and discernment to know you better 
and to understand the period of time that we are living 
in. 


Please help me to know how to deal with the 
difficulties that | am confronted with every day. Lord 
God, Help me to want to know you Better and to want 
to help other Christians in my area and around the 
world. 


| pray that you would give the Electronic book team 
and those who help them your wisdom. God, help me 
to understand you better. Please help my family to 
understand you better also. 


| pray that you would help the individual members of 
their family (and my family) to not be spiritually 
deceived, but to understand you and to want to accept 
and follow you in every way. 


Also give us comfort and guidance in these times and | 
ask you to do these things in the name of Jesus , 
Amen, 


δὰ ἃ ἃ ἃ δὰ ᾧὰ δὲ δὰ δὰ δὰ δὰ δὰ δὲ δὰ δὰ δὲ δὰ δὰ δὰ δὰ δὰ ἀὰ δὰ δὰ δὰ δὰ δὰ δὰ 
BOOKS which may be of Interest to you, the Reader 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


Note: These Books listed below may be available at No 
cost, - in PDF - and Entirely FREE at: 


http://www.archive.org [text] 


or at 


http://books.google.com 


or — for those in Europe - at 


http://gallica.bnf.fr 


or for FRENCH at 


http://books.google.fr/books 


We encourage you to find out, and to keep separate copies 
on separate drives, in case your own computer should have 
occasional problems. 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ EE ἃ ἃ ὰ ἃ ἃ ἃ ἃ 
A FEW BOOKS for NEW CHRISTIANS 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ὦ 


King James Version -- The best and ideal would be the 
text of the 1611, [referring to the 66 books of the Old and 
New Testaments] as produced by the original 
translators. 


Geneva Bible — Version of the Old Testament and New 
Testament produced starting around 1560. Produced 
with the help of T (Beza)., who also produced an 
accurate LATIN version of the New Testament, based on 
the Textus Receptus. 


The Geneva Bible (several Editions of it) are available -- 
as of this writing at www.archive.org in PDF 


Bible of Jay Green -- Jay Green was the Translator for 
the Trinitarian Bible Society. His work is based on the 
Ancient Koine Greek Text (Textus Receptus) from 
which he translated directly. His work encompasses both 
Hebrew as well as Koine Greek (The Greek spoken at 
the time of Jesus Christ). 


The Translation of the New Testament [of Jay Green] 
can be found online in PDF for Free 


R-La grande charte d'Angleterre ; ouvrage précédé d'un 
Précis — This is simply the MAGNA CHARTA, which 
recognizes liberty for everyone. 


Gallagher, Mason - Was the Apostle Peter ever at Rome 


Cannon of the Old Testament and the New Testament 

or Why the Bible is Complete without the Apocrypha and 
unwritten Traditions by Professor Archibald Alexander 
Princeton Theological Seminary 

1851 - Presbyterian Board of Publications. [available online 
Free | 


Historical Evidences of the Truth of the Scripture Records 
WITH SPECIAL REFERENCE TO THE DOUBTS AND 
DISCOVERIES OF MODERN TIMES. by George 
Rawlinson - Lectures Delivered at Oxford University 
[available online Free ] 


The Apostolicity of Trinitarianism - by George Stanley 
Faber - 1832 —3 Vol/3 Tomes [available online Free ] 


The image-worship of the Church of Rome : proved to be 
contrary to Holy Scripture and the faith and discipline of the 
primitive church ; and to involve contradictory and 
irreconcilable doctrines within the Church of Rome itself 
(1847) 

by James Endell Tyler, 1789-1851 


Calvin defended : a memoir of the life, character, and 
principles of John Calvin (1909) by Smyth, Thomas, 1808- 
1873 ; Publish: Philadelphia : Presbyterian Board of 
Publication. [available online Free ] 


The Supreme Godhead of Christ, the Corner-stone of 
Christianity by W. Gordon - 1855[available online Free ] 


A history of the work of redemption containing the outlines 
of a body of divinity ... 

Author: Edwards, Jonathan, 1703-1758. 

Publication Info: Philadelphia,: Presbyterian board of 
publication, [available online Free ] 


The origin of pagan idolatry ascertained from historical 
testimony and circumstantial evidence. - by George Stanley 
Faber - 1816 3 Vol. / 3 Tomes [available online Free ] 


The Seventh General Council, the Second of Nicaea, Held 
A.D. 787, in which the Worship of Images was established 
- based on early documents by Rev. John Mendham - 1850 
[documents how this far-reaching Council went away from 
early Christianity and the New Testament] 


Worship of Mary by James Endell Tyler [available online 
Free ] 


The Papal System from its origin to the present time 

A Historical Sketch of every doctrine, claim and practice of 
the Church of Rome by William Cathcart, DD 

1872 — [available online Free ] 


The Protestant exiles of Zillerthal; their persecutions and 
expatriation from the Tyrol, on separating from the Romish 
church — [available online Free ] 


An essay on apostolical succession- being a defence of a 
genuine ministry — by Rev Thomas Powell - 1846 


An inquiry into the history and theology of the ancient 
Vallenses and Albigenses; as exhibiting, agreeably to the 
promises, the perpetuity of the sincere church of Christ 
Publish info London, Seeley and Burnside, - by George 
Stanley Faber - 1838 [available online Free ] 


The Israel of the Alps. A complete history of the Waldenses 
and their colonies (1875) by Alexis Muston (History of the 
Waldensians) — 2 Vol/ 2 Tome — Available in English and 
Separately ALSO in French [available online Free ] 


Encouragement for Women 
Amy Charmichael 


AMY CARMICHAEL - From Sunrise Land 
[available online Free ] 


AMY CARMICHAEL - Lotus buds (1910) 
[available online Free ] 


AMY CARMICHAEL - Overweights of joy (1906) 
available online Free ] 


= 


AMY CARMICHAEL -Walker of Tinnevelly (1916) 
available online Free ] 


= 


AMY CARMICHAEL -After Everest ; the experiences of a 
mountaineer and medical mission (1936) 
[available online Free ] 


AMY CARMICHAEL -The continuation of a story ([1914 


[available online Free ] 


AMY CARMICHAEL -Ragland, pioneer (1922) 
[available online Free] 


KKK ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 
HISTORY OF HUNGARIAN CHRISTIANS 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ 


HISTORY OF THE PROTESTANT CHURCH IN 
HUNGARY By J. H. MERLE D'AUBIGNE - 
1854 [available online Free ] 


Hungary and Kossuth-An Exposition of the Late Hungarian 
Revolution by Tefft 
1852 [available online Free ] 


Secret history of the Austrian government and of its ... 
persecutions of Protestants By Joseph Alfred Michiels - 
1859 [available online Free ] 


Sketches in Remembrance of the Hungarian Struggle for 
Independence and National Freedom Edited by Kastner 
(Circ. 1853) [available online Free ] 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ ἃ ἃ 
HISTORY OF FRENCH CHRISTIANS 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὰ ἃ 


La Bible Frangaise de Calvin V 1 
[available online Free ] 


La Bible Frangaise de Calvin V 2 
[available online Free ] 


VAUDOIS - A memoir of Félix Neff, pastor of the High 
Alps [available online Free ] 


La France Protestante - ou, Vies des protestants francais 
par Haag — 1856 — 6 Tomes [available online Free ] 


Musée des protestans célébres 


Etude sur les Académies Protestantes en France au xvie et 
au xviie siécle — Bourchenin — 1882 [available online Free ] 


Les plus anciennes mélodies de l'église protestante de 
Strasbourg et leurs auteurs [microform] (1928) [available 
online Free ] 


L'srael des Alpes: Premiere histoire compléte des Vaudois 
du Piémont et de leurs colonies 

Par Alexis Muston ; Publié par Marc Ducloux, 1851 

(2 Tomes) [available online Free ] 


GALLICA - http://gallica.bnf.fr 


Histoire ecclésiastique — 3 Tomes - by Théodore de Béze, 
[available online Free ] 


BEZE-Sermons sur l'histoire de la résurrection de Notre- 
Seigneur Jésus-Christ [available online Free ] 


DE BEZE - Confession de la foy chrestienne [available 
online Free ] 


Vie de J. Calvin by Théodore de Béze, [available online 
Free | 


Confession d'Augsbourg (frangais). 1550-Melanchthon 
[available online Free ] 


La BIBLE-l'éd. de, Genéve-par F. Perrin, 1567 [available 
online Free ] 


Hobbes - Léviathan ou La matiére, la forme et la puissance 
d'un état ecclésiastique et civil [available online Free ] 


L'Eglise et I'Etat ἃ Genéve du vivant de Calvin 
Roget, Amédée (1825-1883). 
[available online Free ] 


LUTHER-Commentaire de l'épitre aux Galates [available 
online Free ] 


Petite chronique protestante de France [available online Free 


] 


Histoire de la guerre des hussites et du Concile de Basle 
2 Tomes [recheck for accuracy] 


Les Vaudois et I'Inquisition-par Th. de Cauzons (1908) 
[available online Free ] 


Glossaire vaudois-par P.-M. Callet [available online Free ] 


Musée des protestans célébres ou Portraits et notices 
biographiques et littéraires des personnes les plus éminens 
dans I'histoire de la réformation et du protestantisme par une 


société de gens de lettres [available online Free ] 

(publ. par Mr. G. T. Doin; Publication : Paris : Weyer : Treuttel et Wurtz : 
Scherff [et al.], 1821-1824 - 6 vol./6 Tomes: ill. ; in-8 

Doin, Guillaume-Tell (1794-1854). Editeur scientifique) 


Notions élémentaires de grammaire comparée pour servir a 
l'étude des trois langues classiques [available online Free ] 


Thesaurus graecae linguae ab Henrico Stephano constructus. 
Tomus I : in quo praeter alia plurima quae primus praestitit 
vocabula in certas classes distribuit, multiplici derivatorum 


serie... 

(Estienne, Henri (1528-1598). Auteur du texte Tomus [,II,IH,IV : in quo 
praeter alia plurima quae primus praestitit vocabula in certas classes 
distribuit, multiplici derivatorum serie; Thesaurus graecae linguae ab 


Henrico Stephano constructus ) [available online Free ] 


La liberté chrétienne; étude sur le principe de la piéte chez 
Luther ; Strasbourg, Librairie Istra, 1922 - Will, Robert 
[available online Free ] 


Bible-N.T.(francais)-1523 - Lefévre d'Etaples [available 
online Free ] 


Calvin considéré comme exégéte - Par Auguste Vesson 
[available online Free ] 


Reuss, Rodolphe - Les églises protestantes d'Alsace pendant 
la Révolution (1789-1802) [available online Free ] 


WEBBER-Ethique_protestante-L'éthique protestante et 
l'esprit du capitalisme (1904-1905) [available online Free ] 


French Protestantism, 1559-1562 (1918) 
Kelly, Caleb Guyer -[available online Free ] 


History of the French Protestant Refugees, from the 
Revocation of the Edict of Nantes 1854 [available online 
Free | 

The History of the French, Walloon, Dutch and Other 


Foreign Protestant Refugees Settled in 1846 [available 
online Free ] 


ἃ ἃ ἃ ἃ ἃ ἀὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ χ δὰ 
Italian and/or Spanish/Castillian/ etc 

ἃ ἃ ἃ ἃ ἃ ἀὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὰ δὲ δὰ δὰ 
Historia del Concilio Tridentino (SARPJ) [available online 
Free | 


Aldrete, Bernardo José de - Del origen, y principio de la 
lengua castellana ὃ romace que Οἱ se usa en Espafia 


SAVANAROLA-Vindicias historicas por la inocencia de 
Fr. Geronimo Savonarola 


Biblia en lengua espafiola traduzida palabra por palabra de 
la verdad hebrayca-FERRARA 


Biblia. Espafiol1 1602-translaciones por Cypriano de Valera 
( misspelled occasionally as Cypriano de Varela ) [available 
online Free ] 


Reina Valera 1602 — New Testament Available at 
www.archive.org [available online Free ] 


La Biblia : que es, los sacros libros del Vieio y Nuevo 
Testamento 


Valera, Cipriano de, 1532-1625 

Los dos tratados del papa, i de la misa - escritos por 
Cipriano D. Valera ; i por él publicados primero el a. 1588, 
luego el a. 1599; i ahora fielmente reimpresos [Madrid], 
1851 [available online Free ] 


Valera, Cipriano de, 1532?-1625 

Aviso a los de la iglesia romana, sobre la indiccion de 
jubiléo, por la bulla del papa Clemente octavo. 

English Title = An ansvvere or admonition to those of the 
Church of Rome, touching the iubile, proclaimed by the 
bull, made and set foorth by Pope Clement the eyght, for the 
yeare of our Lord. 1600. Translated out of French [available 
online Free ] 


Spanish Protestants in the Sixteenth Century by Cornelius 
August Wilkens French [available online Free ] 


Historia de Los Protestantes Espafioles Y de Su Persecucion 
Por Felipe II — Adolfo de Castro — 1851 (also Available in 


English) [available online Free ] 


The Spanish Protestants and Their Persecution by Philip I 


— 1851 - Adolfo de Castro [available online Free ] 


Institvcion de la religion christiana; 
Institutio Christianae religionis. Spanish 
Calvin, Jean, 1509-1564 


Instituzion religiosa escrita por Juan Calvino el afio 1536 y 
traduzida al castellano por Cipriano de Valera. 
Calvino, Juan. 


Catecismo que significa: forma de instrucion, que contiene 
los principios de la religion de dios, util y necessario para 
todo fiel Christiano : compuesto en manera de dialogo, 
donde pregunta el maestro, y responde el discipulo 

En casa de Ricardo del Campo, M.D.XCVI [1596] Calvino, 
Juan. 


Tratado para confirmar los pobres catiuos de Berueria en la 
catolica y antigua se, y religion Christiana: y para los 
consolar con la Palabra de Dios en las afliciones que 
padecen por el evangelio de Iesu Christo. [...] Al fin deste 
tratado hallareys un enxambre de los falsos milagros, y 
illusiones del Demonio con que Maria de la visitacion priora 
de la Anunciada de Lisboa engafio 4 muy muchos: y de 
como fue descubierta y condenada al fin del afio de .1588 
En casa de Pedro Shorto, Afio de. 1594 

Valera, Cipriano de, 


Biblia de Ferrara, corregida por Haham R. Samuel de 
Casseres 


The Protestant exiles of Madeira (c1860) French [available 
online Free ] 


δὰ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ χὰ ἃ ἃ ἃ 


HISTORY OF VERSIONS of the NEW TESTAMENT 
Part A — For your consideration 
K&KKEKKEKKEKKEKKEEKEEKEEKE 


For Christians who want a serious, detailed and 
historical account of the versions of the New Testament, 
and of the issues involved in the historic defense of 
authentic and true Christianity. 


John William Burgon [ Oxford] -1 The traditional text of the 
Holy Gospels vindicated and established (1896) [available 
online Free ] 


John William Burgon [ Oxford] -2 The causes of the 
corruption of the traditional text of the Holy Gospel 
[available online Free ] 


John William Burgon [ Oxford] — The Revision Revised 
(A scholarly in-depth defense of Ancient Greek Text of the 
New Testament) [available online Free ] 


Intro to Vol 1 from INTRO to MASSORETICO CRITICAL 
by GINSBURG-VOL 1 [available online Free ] 


Intro to Vol 1 from INTRO to MASSORETICO CRITICAL 
by GINSBURG-VOL 2 [available online Free ] 


Hor Mosaic; or, A view of the Mosaical records, with 
respect to their coincidence with profane antiquity; their 


internal credibility; and their connection with Christianity; 
comprehending the substance of eight lectures read before 
the University of Oxford, in the year 1801; pursuant to the 
will of the late Rev. John Bampton, A.M. / By George 
Stanley Faber -Oxford : The University press, 1801 
[Topic: defense of the authorship of Moses and the 
historical accuracy of the Old Testament] [available online 
Free ] 


TC The English Revisers' Greek Text-Shown to be 
Unauthorized, Except by Egyptian Copies Discarded 
[available online Free ] 


CANON of the Old and New Testament by Archibald 
Alexander [available online Free ] 


An inquiry into the integrity of the Greek Vulgate- or, 
Received text of the New Testament 1815 92mb [available 
online Free | 


A vindication of 1 John, v. 7 from the objections of M. 
Griesbach [available online Free ] 


The Burning of the Bibles- Defence of the Protestant 
Version — Nathan Moore - 1843 


A dictionarie of the French and English tongues 1611 
Cotgrave, Randle - [available online Free ] 


The Canon of the New Testament vindicated in answer to 
the objections of J.T. in his Amyntor, with several additions 
[available online Free ] 


the paramount authority of the Holy Scriptures vindicated 
(1868) 


Histoire du Canon des Saintes-écritures Dans L'eglise 
Chrétienne ; Reuss (1863) [available online Free ] 


Histoire de la Société biblique protestante de Paris, 1818 a 
1868 [available online Free ] 


L'académie protestante de Nimes et Samuel Petit 

Le manuel des chrétiens protestants : Simple exposition des 
croyances et des pratiques - Par Emilien Frossard - 1866 
Jean-Frédéric Osterwald, pasteur 4 Neuchatel 

David Martin 


The canon of the Holy Scriptures from the double point of 
view of science and of faith (1862) [available online Free ] 


CODEX B & ALLIES by University of Michigan Scholar 
H. Hoskier (1914) 2 Vol [available online Free ] 

ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃὰ 
HISTORY OF VERSIONS of the NEW TESTAMENT 
Part B — not Recommended 

ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ ἃ δὰ 
Modern Versions of the New Testament, most of which 
were produced after 1910, are based upon a newly invented 


text, by modern professors, many of whom did not claim to 
believe in the New Testament, the Death and Physical 


Resurrection of Jesus Christ, or the necessity of Personal 
Repentance for Salvation. 


The Translations have been accomplished all around the 
world in many languages, starting with changeover from the 
older accurate Greek Text, to the modern invented one, 
starting between 1904 and 1910 depending on which 
edition, which translation team, and which publisher. 


We cannot recommend: the New Testament or Bible of 
Louis Segond. This man was probably well intentioned, but 
his translation are actually based on the 8” Critical edition 
of Tischendorf, who opposed the Reformation, the 
Historicity of the Books of the Bible, and the Greek Text 
used by Christians for thousands of years. 


For additional information on versions, type on the Internet 
Search: “verses missing in the NIV” and you will find more 
material. 


We cannot recommend the english-language NKJV, even 
though it claims to depend on the Textus Receptus. That is 
not exactly accurate. The NKJV makes this claim based on 
the ecclectic [mixed and confused] greek text collated 
officially by Herman von Soden. The problem is that von 
Soden did not accomplish this by himself and used 40 
assistants, without recording who chose which text or the 
names of those students. Herman Hoskier [Scholar, 
University of Michigan] was accurate in demonstrating the 
links between Sinaiticus, Vaticanus, and the Greek Text of 
Von Soden. Thus what is explained as being “based on” the 
Textus Receptus actually was a departure from that very 
text. 


The Old Testaments of almost all modern language Bibles, 
in almost all languages is a CHANGED text. It does NOT 
conform to the historic Old Testament, and is based instead 
on the recent work of the German Kittel, who can be easily 
considered an Apostate by historic Lutheran standards. 
(more in a momentf). 


The Old Testament of the NKJV is based on the New 
Hebrew Translation of Kittel. [die Biblia Hebraica von 
Rudolf Kittel ] Kittel remains problematic for his own 
approach to translation. 


Kittel, the translator of the Old Testament [for almost all 
modern editions of the Bible]: 


1. Did not believe that the Pentateuch he translated was 
accurate. 

2. Did not believe that the Pentateuch he translated was the 
same as the original Pentateuch. 

3. Did not believe in the inspiration of the Old Testament or 
the New Testament. 


4. Did not believe in what Martin Luther would believe 
would constitute Salvation (salvation by Faith alone, in 
Christ Jesus alone). 

5. Considered the Old Testament to be a mixture compiled 
by tribes who were themselves confused about their own 
religion. 


Most people today who are Christians would consider Kittel 
to be a Heretical Apostate since he denies the inspiration of 
the Bible and the accuracy of the words of Jesus in the New 
Testament. Kittel today would be refused to be allowed to 
be a Pastor or a translator. His translation work misleads 


and misguides people into error, whenever they read his 
work. 


The Evidence against Kittel is not small. It is simply the 
work of Kittel himself, and what he wrote. Much of the 
evidence can be found in: 


A history of the Hebrews (1895) by R Kittel — 2 Vol 


Essentially, Kittel proceeds from a number of directions to 
undermine the Old Testament and the history of the 
Hebrews, by pretending to take a scholarly approach. Kittel 
did not seem to like the Hebrews much, but he did seem to 
like ancient pagan and mystery religions. (see the Two 
Babylons by Hislop, or History of the Temple by 
Edersheim, and then compare). 


His son Gerhard Kittel, a “scholar” who worked for the 
German Bible Society in Germany in World War II, with 
full aproval of the State, ALSO was not a Christian and 
would ALSO be considered an apostate. Gerhard Kittel 
served as advisor to the leader of Germany in World War I. 
After the war, Gerhard Kittel was tried for War Crimes. 


On the basis of the Documentation, those who believe in the 
Bible and in Historic Christianity are compelled to find 
ALTERNATIVE texts to the Old Testament translated by 
Kittel or the New Testaments that depart from the historic 
Ancient Koine Greek. 


Both Kittel Sr and Kittel Jr appear to have been false 
Christians, and may continue to mislead many. People who 
cannot understand how this can happen may want to read a 
few books including : 


Seduction of Christianity by Dave Hunt. 


The Agony of Deceit by Horton 

Hidden Dangers of the Rainbow by C. Cumbey 

The Battle for the Bible by Harold Lindsell (Editor of 
Christianity Today) 


Those who want more information about Kittel should 
consult: 


1) Problems with Kittel — Short paper sometimes available 
online or at www.archive.org 


2) The Theological Faculty of the University of Jena during 
the Third .... in PDF [can be found online sometimes] 
by S. Heschel, Professor, Dartmouth College 


3) Theologians under .... : Gerhard Kittel, Paul Althaus, and 
Emanuel Hirsch / Robert P. Ericksen. 

Publish info New Haven : Yale University Press, 1985. 
(New Haven, 1987) 


4) Leonore Siegele - Wenschkewitz, Neutestamentliche 
Wissenschaft vor der Judenfrage: Gerhard Kittels 
theologische Arbeit im Wandel deutscher Geschichte 
(Miinchen: Kaiser, 1980). 


5) Rethinking the German Church Struggle 


by John 5. Conway _ [online] 
http://motlc. wiesenthal.com/resources/books/annual4/chap18.html 


6) Betrayal: German Churches and the Holocaust 
by Robert P. Ericksen (Editor), Susannah Heschel (Editor) 


Psalm 50:15 
15 And call upon me in the day of trouble: I will deliver 
thee, and thou shalt glorify me. 


Psalm 90 

91:1 He that dwelleth in the secret place of the most High 
shall abide under the shadow of the Almighty. 

2 I will say of the LORD, He is my refuge and my fortress: 
my God; in him will I trust. 

3 Surely he shall deliver thee from the snare of the fowler, 
and from the noisome pestilence. 

4 He shall cover thee with his feathers, and under his wings 
shalt thou trust: his truth shall be thy shield and buckler. 

5 Thou shalt not be afraid for the terror by night; nor for the 
arrow that flieth by day; 

6 Nor for the pestilence that walketh in darkness; nor for 
the destruction that wasteth at noonday. 

7 A thousand shall fall at thy side, and ten thousand at thy 
right hand; but it shall not come nigh thee. 

8 Only with thine eyes shalt thou behold and see the reward 
of the wicked. 

9 Because thou hast made the LORD, which is my refuge, 
even the most High, thy habitation; 

10 There shall no evil befall thee, neither shall any plague 
come nigh thy dwelling. 

11 For he shall give his angels charge over thee, to keep 
thee in all thy ways. 

12 They shall bear thee up in their hands, lest thou dash thy 
foot against a stone. 

13 Thou shalt tread upon the lion and adder: the young lion 
and the dragon shalt thou trample under feet. 


14 Because he hath set his love upon me, therefore will I 
deliver him: I will set him on high, because he hath known 
my name. 

15. He shall call upon me, and I will answer him: I will be 
with him in trouble; I will deliver him, and honour him. 

16 With long life will I satisfy him, and show him my 
salvation. 


Psalm 23 

23:1 A Psalm of David. The LORD is my shepherd; I shall 
not want. 

2 He maketh me to lie down in green pastures: he leadeth 
me beside the still waters. 

3 He restoreth my soul: he leadeth me in the paths of 
righteousness for his name's sake. 

4 Yea, though I walk through the valley of the shadow of 
death, I will fear no evil: for thou art with me; thy rod and 
thy staff they comfort me. 

5 Thou preparest a table before me in the presence of mine 
enemies: thou anointest my head with oil; my cup runneth 
over. 

6 Surely goodness and mercy shall follow me all the days 
of my life: and I will dwell in the house of the LORD for 
ever. 


With My Whole Heart - With 
all my heart 


"with my whole heart" 


If we truly expect God to respond to us, we must be 
willing to make the commitment to Him with our 
whole heart. 


This means making a commitment to Him with our 
ENTIRE, or ALL of our heart. Many people do not 
want to be truly committed to God. They simply want 
God to rescue them at that moment, so that they can 
continue to ignore Him and refuse to do what they 
should. God knows those who ask help sincerely and 
those who do not. God knows each of our thoughts. 
God knows our true intentions, the intentions we 
consciously admit to, and the intentions we may not 
want to admit to. God knows us better than we know 
ourselves. When we are truly and honestly and 
sincerely praying to find God, and wanting Him with all 
of our heart, or with our whole heart, THAT is when 
God DOES respond. 


What should people do if they cannot make this 
commitment to God, or if they are afraid to do this ? 
Pray : 


Lord God, | do not know you well enough, please help 
me to know you better, and please help me to 
understand you. Change my desire to serve you and 
help me to want to be committed to you with my whole 
heart. | pray that you would send into my life those 
who can help me, or places where | can find accurate 
information about You. Please preserve me and help 
me grow so that | can be entirely committed to you. In 
the name of Jesus, Amen. 


Here are some verses in the Bible that demonstrate 
that God responds to those who are committed with 
their whole heart. 


(Psa 9:1 KJV) To the chief Musician upon Muthlabben, 
A Psalm of David. | will praise thee, O LORD with my 
whole heart; | will show forth all thy marvellous works. 


(Psa 111:1 KJV) Praise ye the LORD. | will praise the 
LORD with my whole heart, in the assembly of the 
upright, and in the congregation. 

(Psa 119:2 KJV) Blessed are they that keep his 
testimonies, and that seek him with my whole heart. 


(Psa 119:10 KJV) With my whole heart have | sought 
thee: O let me not wander from thy commandments. 


(Psa 119:34 KJV) Give me understanding, and | shall 
keep thy law; yea, | shall observe with my whole heart. 


(Psa 119:58 KJV) | entreated thy favour with my whole 
heart: be merciful unto me according to thy word. 


(Psa 119:69 KJV) The proud have forged a lie against 
me: but | will keep thy precepts with my whole heart. 


(Psa 119:145 KJV) ΚΟΡΗ. | cried with my whole heart; 
hear me, O LORD: | will keep thy statutes. 


(Psa 138:1 KJV) A Psalm of David. | will praise thee 
with my whole heart: before the gods will | sing praise 
unto thee. 


(Isa 1:5 KJV) Why should ye be stricken any more? ye 
will revolt more and more: the whole head is sick, and 
the whole heart faint. 


(Jer 3:10 KJV) And yet for all this her treacherous 
sister Judah hath not turned unto me with her whole 
heart, but feignedly, saith the LORD. 


(Jer 24:7 KJV) And | will give them an heart to know 
me, that | am the LORD: and they shall be my people, 
and | will be their God: for they shall return unto me 
with their whole heart. 


(Jer 32:41 KJV) Yea, | will rejoice over them to do 
them good, and | will plant them in this land assuredly 
with my whole heart and with my whole soul. 


| Peter 3:15 But sanctify the Lord God in your hearts: 
and be ready always to give an answer to every man 
that asketh you a reason of the hope that is in you with 
meekness and fear: 


Il Timothy 2: 15 Study to show thyself approved unto 
God, a workman that needeth not to be ashamed, 
rightly dividing the word of truth. 


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LE 


NOUVEAU TESTAMENT 


NOTRE SEIGNEUR JESUS-CHRIST 


pD’APRES LA VERSION REVUE 


Par J. F. OSTERVALD 


QQ SOCIETE BIBLIQUE 7 
SX. DE FRANCE, 2 


PARIS 
SOCIETE BIBLIQUE DE FRANCE 
. 41, RUE LA BRUYERE 
1872 
One of the Reliable copies of the French New Testament - Une Bible fidele. 
Available sometimes [and Free (gratis) ] at www.archive.org, 


TABLE DES LIVRES 


DU NOUVEAU TESTAMENT 


Nombre Nombre 
des Pages des Pages. 
chap. ; chap. 
Evangile selon saint Matthieu. 28 1 | Ife Epitre aux Thessaloniciens. 3 323 
ivangile selon saint Mare ... 16 52 | Ire Hpitre aTimothée...... 6 326 
Evangile selon saint Lue.,.. 24 85 | [lx Epitre ἃ Timothée...... 4 332 
Evangile selon saint Jean ... 21 139 Epitre aTite.....256.6.- 3 336 
Les Actes des Apétres...... 23 179 | Epitrea Philémon..... - 1 339 
Epitre de saint Paul aux Ro- Epitre aux Hébreux.... 18 840 
mains.....62+.202++. 16 282 Hpitre de saint Jacques..... 5 357 
Tre Fpitre aux Corinthiens ... 16 255 | [τὸ Epitre desaint Pierre.... 5 362 
II* Kpitre aux Corinthiens... 13 277 | Ile Epitre de saint Pierre.... 3 809. 
Bpitre aux Galates ...-+.. 6 292 | Ire BpitredesaintJean..... 5 333 
Epitre aux Ephésiens...... 6 800 | Tie Kpitre de saint Jean. . 1 379 
Vipitre aux Philippiens ..... 4 807 | [Ife Bpitre de saintJean..... 1 880 
Epitre aux Colossiens...... 4 813 | EpitredesaintJude....... 1 384 
1τὸ Epitre aux Thessaloniciens. 5 318 | Apocalypse de saintJean.... 22 383 


«τ op ye 


Le signe  indique la division du texte en paragraphes. 


La Bible la plus fidele = Texte Recu - Grec Koine - d’Estienne (1550-51) 


BOOKS OF THE NEW TESTAMENT, | ERA EARN Hi 
Bae. ae ee 


Matthew BATH st BameAK 
Mark’ ims. ee ajc aint 16 HAE at a a 
Luke... 00 ee ee OA] ERDF a 15 i A ΕΣ 
John... οἷς ἐῶν + 21) Bt ἘΠ 2a ie a 
The Acts ate τὰς ως 28) ἘΛΚΛΈΞΕ {8 47 4E 
Epistle to the Romans ων 16 ἘΠΕ -ΓῈΡ at J Foe 
1. Corinthians ... ie ων 16 A+ it hi ASHE 
Il. Corinthians... ᾿ς ὦ. 18 Hots BRASH 
Galatians 6 a ΝΣ BAKEIME 
Ephesians 6 EAR BAM BOS 
Philippians 4 209 at GALE 
Colossians 4 ἈΠῈ GAMA 
‘I, Thessalonians 5 hal Si OE eS 
IL. Thessalonians 8 = ERA WES 
I. Timothy 6 SA at Hikes 
II. Timothy 4 0 ἘΠ BRABREE 
Titus 3 = it ES 
Phitemon 1 — at PEE 
Hebrews 18 ἘΞ -ΡΈΡ BAR Ζ5 ΞΕ 
Epistle of James 5 nat BAP HE 
I. Peter 5 BLE Hw ih 
II. Peter 3 Ἐπ: ἘΠ GREK 
I. John 5 She eB 
ΤΙ. John 1 — st BGoOBaw 
IT}. John 1 fF ΞΕ Ξ BR 
Jude 1 = AR 
Revelation 22 4B SR RAB 


Chinese Simplified - Request to God 


ARAB EM RRA SAA FA. Ta ED ERE Re 
SOLVE, AME SEO BB RA AD eae SO TA NS 
BEARER ΓΕ ANAT AR. eR. ΠΕΞΊΠΗΣΊΗΙ . 


Tere ΕΠ ABE BAR — ab KD TT 0 
oo EER SET 2S eM TT RY LE, SOSA 
{ 


Tee I ΞΕ ΠΡ ἘΞ ΖΗ A ICS, SE Ele BF ΕΞ at 
— TAY EF o 


Der ee, es BUA, ΞΕ ΗΕ RP ΘΠ, FRE τ [ἘΦ BB 


ἘΞ. 

Petr te, ΔῈ ΓΑ AT Se BB Se ΘΠ ΠΕ 8 BOR ΒΤ 

BME EEE. 

pH RS RR AA ea AASB RUAAR, 2h 
ABERRANT JE ft) eRe 8 Bd ἘΞ 29 AB Ea ae, JER 
BERENS AGA) 22, HARSH SAAR A 

TAIRA SRB EIN o 


BRM TAX, RSS REY. 
God Al F, HARARE ES MRS CBE EER 
A BET 


PRAT at, LESS ΞΡ DASE DOREY) Fs BAB FE BB eB AY 


TEA BS o 


ERAT HE, ESS 8 BH ZR REC RARY) 15 ΕΜ EAS 
Ga, (AAR ATS. FHA 
TRI BR ASS LA ABER ΦΧ, Bal, 


Chinese Traditional - Talking to the Lord of Heaven 


PW Liv, elite army Men SLUM RESS TS 
fK Re RASA SEAS ΞΕ ΞΞῈΠ FH. 

PRE, AEE ES AY] AA ae ἘΞ ΕΠ ΘΠ (ΠΗ ΤΞΞΞ 
Ay 7 RERERE Τ ΕἸ ΒΗ ΒΤ AR. ER. 7 ETT 


ar ἘΞ BY AR Bere A — abo RR eB Po A TP 7 ἘΞ ἘΞ 7 ἢ 
er FETE] AP tS os LE, SE ΘΗ. ἘΞ ΞΕ ἜΜ ΒΗ 
Aree aCe, ore El ee eke Ble a 9 
Dearie, SS BORDA, We A eee APY, ie AR BP 
ΒΕ. Dear te, OS ee Pe Se Bs Se ΠΕ ΒΞ TPS PRY 
iS HIS BE 


aa ΕΠ Ξὰ ee er) ee A Ae Be AR, DL 
(EERE AT tae A 8 APT A ΗΠ} a ae BS Ec tae, 1 
fet ECA A BER eB) ΖΞ, Me AES ee Ee SS ΗΚ ΈΒ 
BAIR BS 2 PT RE BP ce PE A Ho 

me MRSA TA, RASA RES. 


God ΠΗ F, IRA BOE Ee AVE ἘΞ ΗΠ Ἔ CRE EER 
AYE ETT BOAT Ae, SEB eS AY ἘΞ ἘΞ A 
We BAB EE ΞΕ} (PE eto 


TxA tee, ES Pe ΕΠ Ze REAR) 65 Ε A EB 
cei, (AAR SIR So MARE 
TR HO SS LA AS ΗΝ ΖΞ ἕξ, Ba PY, 


Chinese Traditional - Request to God 


AY Li, ΠΗ ΡΝ ΧΕ ery ween SLUR SUM BESS SS elles 


mae RARER TST AA. ἘΞ By MRE Re 
HVE, AMEE a AVY AUF ee BO PA Se a Γ 
Resa Τ ἘΦ ΗΝ IR. eee. ETA]. 


ARS) TRE RMR) CL. ἐξ ΑΔ 2} ΒΕΜΕΖΗ 
fs a lA PE PSEA Ve, PEALE BES BD 71 
ARALRICE, (RAAB UES LR. 
ane, KORE AM, WARS OF, MAL [ἘΦ PS 
ΓΝ (GRRE PR EAE PRINS UT PRA 
HERE TE. 


fg ἘΞ ΕΣ Oe EE TY PS A Fe ea AR, LL 
A DRE tae rs (UPN BA JE Ht Pa eae ae PBS eR Ec tae, 1S 
fer Bek A) BEER Bal BTAN) EE, Mie AR a OS Se ER ΗΒ 
wa GS BS AT HE A Pee AE FEY . 

fae REA TARE RSA RES ο 


God Bl F, MAIR SAUER Ee AVE ἘΞ ΗΠ ἘΞ CRE EER 
AY ESA ETE A BCA tae, SR ΑΘ ES AY BP A 
We BABS Ee BH ΚΣ ἐγ. 3 ὁ o 


TxA tee, OS ἘΞ BH 6 [ΠΗ 9: RECA) 65 Ε Yc Se LEB 
ci, (AA SET MRA RE 
TRI HE SS LA ASRS ΖΞ ἕξ, BaP, 


Korean - Request to God 


Japanese - Request to God 


Gebet zum Gott 


Lieber Gott, Danke, da dieses Evangelium oder dieses neue Testament 
freigegeben worden ist, damit wir in der LageSIND, mehr tiber Sie zu erlernen. 
Helfen Sie bitte den Leuten, die fiir das Zur Verfiigung stellen dieses 
elektronischen Buches verantwortlich sind. Sie wissen, daB wem sie sind und 
SieSIND in der Lage, ihnen zu helfen. 


Helfen Sie ihnen bitte, in der Lage zu SEIN, schnell zu arbeiten, und stellen Sie 
elektronischere Biicher zur Verfiigung Helfen Sie ihnen bitte, alle 
Betriebsmittel, das Geld, die Starke und die Zeit zu haben, die sie zwecks sein 
miissen fiir, Sie zu arbeiten zu halten. 


Helfen Sie bitte denen, die ein Teil der Mannschaft sind, das ihnen auf einer 
taglichen Grundlage helfen. Geben Sie ihnen die Starke bitte, um jedem von 
ihnen das geistige Verstindnis fiir die Arbeit fortzusetzen und zu geben, da8 
Sie sie tun wiinschen. Helfen Sie bitte jedem von ihnen, Furcht nicht zu haben 
und daran zu erinnern, da Sie der Gott sind, der Gebet beantwortet und der 
verantwortlich fiir alles ist. 


Ich bete, daB Sie sie anregen wiirden und daB Sie sie schiitzen und die Arbeit u. 
das Ministerium, da8 sie innen engagiert werden. Ich bete, da8 Sie sie vor den 
geistigen Kraften oder anderen Hindernissen schiitzen wiirden, die sie 
schddigen oder sie verlangsamen konnten. 


Helfen Sie mir bitte, wenn ich dieses neue Testament benutze, um an die Leute 
auch zu denken, die diese Ausgabe zur Verfiigung gestellt haben, damit ich fiir 
sie und also, sie beten kann kann fortfahren, mehr Leuten zu helfen. 


Ich bete, da® Sie mir eine Liebe Thres heiligen Wortes (das neue Testament) 
geben wiirden und da Sie mir geistige Klugheit und Einsicht, um Sie besser zu 
kennen geben wiirden und den Zeitabschnitt zu verstehen, dem wir in leben. 
Helfen Sie mir bitte, zu k6nnen die Schwierigkeiten beschiaftigen, da ich mit 
jeden Tag konfrontiert werde. 


Lord God, helfen mir Sie besser kennen und zu wiinschen anderen Christen in 
meinem Bereich und um die Welt helfen wiinschen. Ich bete, daB Sie die 
elektronische Buchmannschaft und -die geben wiirden, die ihnen Ihre Klugheit 
helfen. Ich bete, daB Sie den einzelnen Mitgliedern ihrer Familie (und meiner 
Familie) helfen wiirden nicht Angelegenheiten betrogen zu werden, aber, Sie 
zu verstehen und Sie in jeder Weise annehmen und folgen zu wiinschen. Geben 
Sie uns Komfort auch und Anleitung in diesen Zeiten und ich bitten Sie, diese 
Sachen im Namen Jesus zu tun, amen, 


Prayer to God 
Dear God, 


Thank you that this Gospel or this New Testament has been released 
so that we are able to learn more about you. 


Please help the people responsible for making this Electronic book 
available. You know who they are and you are able to help them. 


Please help them to be able to work fast, and make more Electronic 
books available 


Please help them to have all the resources, the money, the strength 
and the time that they need in order to be able to keep working 
for You. 


Please help those that are part of the team that help them on an 
everyday basis. Please give them the strength to continue and give 
each of them the spiritual understanding for the work that you want 
them to do. 


Please help each of them to not have fear and to remember 
that you are the God who answers prayer and who is in charge of 
everything. 


I pray that you would encourage them, and that you protect them, and 
the work & ministry that they are engaged in. 


I pray that you would protect them from the Spiritual Forces or other 
obstacles that could harm them or slow them down. 


Please help me when I use this New Testament to also think of the 
people who have made this edition available, so that I can pray for 
them and so they can continue to help more people. 


I pray that you would give me a love of your Holy Word (the New 
Testament), and that you would give me spiritual wisdom and 
discernment to know you better and to understand the period of time 
that we are living in. 


Please help me to know how to deal with the difficulties that Iam 
confronted with every day. Lord God, Help me to want to know you 
Better and to want to help other Christians in my area and around the 
world. 


I pray that you would give the Electronic book team and those who 
help them your wisdom. 


I pray that you would help the individual members of their family 
(and my family) to not be spiritually deceived, but to understand you 
and to want to accept and follow you in every way. 


Also give us comfort and guidance in these times and I ask you to do 
these things in the name of Jesus, Amen, 


Note - This book was originally posted FREE at www.archive.org 
Many other Free Ebooks available there. 


Books for your consideration 


It would be a mistake to suggest that we agree with all of the 
books we will list below. No book or author is perfect, and 
neither is this list. 


However, there is material in these sources, that do relate 
to the topic of the book in which this list is found, and these Ebooks 
are therefore listed for your potential consideration. 


Agree or disagree with them, Freedom of Choice and thinking 
belong to each individual. Make up your own mind. 


Codex B and Allies by Hoskier (review of Vaticanus, Sinait. and NK] V) 
Relevant to all versions and manuscripts, including Tischendorf, 
Wescott & Hort, J White, Burgon, Riplinger, Cumbey, etc 


Battle for the Bible by Professor Harold Lindsell 


All books by John William Burgon, Oxford, including 
Revision Revised 


New Age Bible Versions by Riplinger (often attacked though not 
much substantiated against, her own videos are available online 

and for Free) [Hidden Dangers of Rainbow by C.C. Is an old Standby 
as is New Age Messiah by same]. A Time of Departing by Youngen, 
and Deceived on Purpose by Warren Smith are relevant here. 


Greek Text for comparison should be the 1550/51 version of 
Stephens(Estienne) [Textus Receptus] also versions 1860 Scrivener 
or Cura P.Wilson. 

Canon of the Old and New Testaments by Alexander (Princeton) 


All Books by George Stanley Faber (watch for other fabers) 


All books by Robert D. Wilson 


All Books by R.A. Anderson 


Sources of the Koran by Sir William Muir is significant in Textual 
Criticism concerning Apocryphal and Islamic literature, though not 
always in other contexts.